*'3-  -* 


T_,IBRA_RY 


Theological   Seminary, 

PRINCETON,    N.J. 

Case, ^.C^O._ 

Shelf,     )  0  3c?-~ Section . . . 

Book,         N®- 


1 


GLAD  TIDINGS 

TO 


Perishing  Sinners: 


ORj 


THE  GENUINE  GOSPEL 

COMPLETE  WARRANT  FOR  THE  UNGODLT       ^ 
TO  BELIEVE  IN  JESUS. 


By  Rev.  ABRAHAM    BOOTH. 


Nothing  is  requifite,  in  order  to  a  participation  of  Chrift  and  his 
Benefits,  but  a  grant  from  God.  mr.  j.  hervey. 

God  juftifieth  the  ungodly.  This  is  that  expreifion  which  hath 
ftirred  up  fo  much  wrath  among  many,  and  on  account  whereof 
fome  feem  to  be  much  difpleafed  with  the  Apoftle  himfelf. 

DR. 


S3. 


J.  OWEN.  *-\. 


PHILADELPHIA: 

PRINTED    BY  STEPHEN   C.  USTICK: 

Sold  at  No.  79,  North  Third  Street. 

1797. 


& 


PREFACE. 


1  HAT  the  fubjecl:  here  difcuffed  is  of  fufficient 
importance  to  demand  ferious  attention,  whether  the 
principle  defended  be  true  or  falfe,  muft  be  admitted  by 
every  competent  judge  ;  becaufe  of  its  intimate  connec- 
tion with  the  doctrine  of  juftification  before  God  :  for 
that  has  ever  been  confidered,  by  our  mod  eminent 
Proteftant  writers,  both  Lutherans  and  Calvinifts,  as 
an  article  of  the  greatefl:  moment.  Thus,  for  inftance, 
Dr.  John  Owen  :   *  In  my  judgment,  Luther  fpake 

*  the  truth  when  he  faid,  To  lofe  the  article  of  Jufl'ifca- 

*  tion,  'would  at  once  be  the  lofs  of  the  'whole  Chrijiian 
'  faith.      And  I  wifh  he  had  not  been  a  true  prophet, 

*  when  he  foretold  that,  in  the  following  ages,  the  doc- 
4  trine  hereof  would  be  again  obfcuredV — The  leading 
principle  maintained  in  this  Publication,  is  clofely  con- 

*  Doclrine  of "J '  unification.  General  Confidertions,  p.  IO3.  Glaf- 
gow,  1760.  Thus,  alfo,  that  celebrated  foreigner,  Witsius  : 
1  Diffundit  fe  Juftifkationis  doclrina  per  totum  theologiae  corpus, 
'  et  prout  fundamenta  hie,  vel  bene,  vel  male,  ja&a  funt,  eo  uni 

*  verfum  asdificium   vel  folidius  augufliufque  afcendit,   vel  male 

*  ftatuminatum  foedam  minitatur  ruinam.'  Oecon,  Fad.  Lib. 
III.  Cap.  viii.  §  1. 


«  PREFACE. 

necled  alfo,  with  Chriflian  experience,  with  devotional 
practice,  and  with  general  obedience  to  God.  The 
'  better  that  principle  is  under  flood,  and  the  more  its 
practical  influence  is  felt ;  the  more  benign  will  its 
genuine  tendency  appear,  with  regard  to  peace  of  con- 
fcience,  and  liberty  in  devotional  duties  ;  to  the  habi- 
tual exercife  of  holy  affections,  and  a  courfe  of  confor- 
mity to  the  divine  commands.  It  is,  by  the  Author  at 
leaft,  confidered  in  this  light. 

That  prudence  and  caution  are  necefTary,  however, 
in  dating  and  defending  the  fentiment  here  adopted,  the 
Writer  prefumes,  will  be  acknowledged  :  becaufe  it 
is  a  kind  of  middle  point,  between  Arminianifm,  and 
Antinomianifm — between  feeking  acceptance  with  God, 
as  it  <weret  by  the  works  of  the  laiv* ;  and  renouncing 
obedience  to  the  divine  precepts,  as  if  they  had  loft 
their  obliging  power,  or  as  if  our  perfonal  obedience 
were  of  no  importance  in  any  refpecl.  The  former  of 
which  is  pernicious  legality  ;  the  latter,  deflructive  licen- 
tioufnefs.  Whether  the  Writer  have  handled  the  fub- 
jedr.  with  all  that  wifdom  and  care,  which  its  delicacy 
and  importance  demand,  he  dares  not  affert :  but,  with 
fincerity  he  can  declare,  that  the  difcumon  of  it  has 
been  attended  with  much  thought,  and  with  frequent 
prayer. 

*  Rom.  ix.  32.    - 


PREFACE.  V 

Though  the  Author  detefl  the  real  principles  of  what 
is  properly  called  Antinomianifm ;  though,  many  years 
ago,  in  the  mod  public  manner,  he  laboured  to  explode 
thofe  pernicious  principles*  ;  and  though,  in  the  prefent 
Performance,  he  have  endeavoured  to  guard  againft  being 
mifunderitood  ;  yet  he  is  not  without  fufpicion,  that 
fome  of  his  readers  will  be  ready  to  confider  the  main 
pofition  defended,  as  having  a  licentious  caft.  But, 
fhould  that  be  the  cafe,  he  is  prepared  for  it,  fo  as  to 
be  neither  offended,  nor  furprifed.  Nay,  while  fully 
perfuaded  that  there  is  no  jufl  ground  for  fuch  a  conclu- 
fion,  he  will  confider  it  as  a  prefumption  in  favour  of 
the  point  maintained.  Becaufe  it  is  evident,  that  the 
doctrine  of  grace,  as  preached  and  recorded  by  Paul, 
was  treated  in  a  fimilar  manner  f.  He  has  long  been 
of  opinion,  that  whoever  exhibits  the  true  glory  of  divine 
grace,  and  the  high  importance  of  Chriftian  duty,  accord- 
ing to  the  apoftolic  pattern  ;  will  be  confidered  by  many 
as  an  Antinomian,  and  by  fome  as  an  Arminian.  Does 
a  minifter  of  the  gofpel  difplay  the  abfolute  freenefs, 
the  infinite  riches,  and  the  allfufficiency  of  that  grace 
which  is  revealed  in  Jefus  Chrift,  as  an  immediate 
ground  of  encouragement  for  the  vileft  of  finners  to 
confide   in  him  ?  the  doctrine  will   be  ftigmatized   by 

*   See  The  Death  of  Legal  Hope,  the  Life  of  Evangelical   Obedi- 
ence, Secft.  VII.  Edit.  3d. 
f  Rom.  iii.  8,  31.     vi.  1,  a,  3,  15.     ix.  14—34- 

A    2 


^x  PREFACE. 

multitudes,  as  manifeftly  licentious.  Does  he,  as  mini- 
(terial  duty  requires,  warmly  infiit,  that,  be  the  profeiTed 
articles  of  any  one's  theological  creed  ever  fo  fcriptural; 
yet,  if  he  be  not  habitually  mindful  of  the  divine  precepts; 
if  he  keep  not  the  example  of  Chrifl:  in  view ;  if  his 
heart  have  not  an  heavenly  turn  ;  he  is  a  (hanger  to  the 
power  of  evangelical  truth,  and  unworthy  to  be  called 
a  Chriftian  ?  his  preaching  will  be  orfenfive  to  the  mere 
formalift ;  be  cenfured  as  uncharitable;  and  reproached, 
by  fome,  as  deteftably  legal. 

The  grand  principle  here  defended,  is  far  from  being 
novel ;  it  having  been  adopted  by  many  Proteftant  writers 
of  high  reputation  in  the  churches  of  Chrift  :  from  fome 
of  whom,  and  efpecially  from  Dr.  John  Owen,  a 
number  of  quotations  appear  in  the  following  work.  To 
the  producing  of  which  quotations  the  Author  was 
induced,  partly  for  the  fake  of  that  argument  which 
they  contain,  in  proof  of  his  main  point;  and  partly 
to  evince,  that  the  fentiments  here  maintained  have 
been  efpoufed  by  perfons  of  the  firir.  eminence,  among 
profeiTed  Chi  iftians  of  Calviniflic  principles. 

That  the  number  of  quotations,  from  the  mod:  re- 
fpectable  Calviniftic  authors,  with  regard  to  the  leading 
pofition,  might  have  been  greatly  increafed  ;  every  one, 
much  acquainted  with  their  theological  writings,  rauft 
acknowledge. '    Mr.  David  Wilson,  when  vindicating 


PREFACE.  Vli 

various  Writers,  denominated  Popular  Preachers, 
againft  the  attacks  of  grofs  mifreprefentation,  of  illiberal 
cenfure,  and  of  farcaftical  contempt ;  in  fpeaking  rela- 
tive to  the  main  fubjedr.  of  the  following  pages,  fays  : 
■  They  [the  Popular  Preachers]  were  very  ready  to 
«  acknowledge,  that  thofe  who  are  mod  punctual  in  the 
1  external  performance  of  religious  duties,  are  frequently 
1  in  a  far  more  dangerous  condition  than  publicans  and 
'  harlots,  or  thofe  who  lead  the  raoft  wicked  and  flagi- 
'  tious  lives  ;  becaufe,  through  the  corruption  of  their 

*  own  hearts,  all  their  duties,  religious  fervices,  endea- 
1  vours  and  attainments,  are  too  often  made  fubfervient 

*  to  the  gratification  of  their  pride,  and  the  cherifhing 
1  of  thofe  prefumptuous  hopes  and  imaginations  whereby 

*  they  are  hardened  in  their  oppofition  to  the  true  grace 

*  of  God  manifefted  in  the  gofpel.  And  they  were 
'  equally  ready  to  own,  that  the  fovereign   mercy   of 

*  God,  with  regard  to  believers  at  firft  converfion,  does 

*  (till  prevent  every  good  action,  motion,  or  qualifica- 
'  tion  in  them  ;  every  thing  that  can  be  fuppofed  to  have 

*  the   leaft  tendency   to  qualify  them  for  the  divine  ap- 

*  probation — They  affirmed,  that   the  foundation  of  a 

*  finner's  confidence  and  comfort  lies,  not  in  any  good 

*  works  performed  by  him  ;  in  any  confcioufnefs  of  his 

*  own   fincerity  ;  or   any  experience  of  a  gracious  and 

*  fanclifying   work  of  the  divine  Spirit  upon  his  own 

*  foul;    but   wholly   without  him,  in  the  promifes  and 

*  teftiraony  of  God  in  the  gofpel — To  maintain,  that 


Vlll  PREFACE. 

'  finners  are  juftified  freely,  through  the  righteoufnefs  of 
*■  Chrift  imputed,  and  apprehended  by  faith  alone  ;  and 
'  yet  afTert,  that  no  man  has  a  fufficient  warrant  to  rely 
'  upon  that  righteoufnefs  alone  for  juftification — as  exhi- 

*  bited  in  the  word  of  the  gofpel,  till  he  is  firft  confcious 
'  of  his  own  godlinefs  and  fincerity ;  is  in  effect  to  affirm, 
'  that  though  finners  in  general  mutt  be  juftified  freely  by 

*  grace,  through  the  imputed  righteoufnefs  ;  yet  no  fin- 

*  ner  in  particular  ought,  or  has  any  warrant  to  believe, 

*  that  he  is,  or  ever  can  be  juftified  in  that  manner,  or 
'  without  a  righteoufnefs  of  his  own  ;  or,  at  leaft,  fome- 
'  thing  in  and  about  himfelf,  upon  which  he  may  with 

*  fafety  bottom  an  affurance  of  the  divine  favour,  and  his 

*  own  justification  and  falvation  *.' 

Though  the  Author  be  fully  perfuaded,  that  a  denial 
of  the  pofition  maintained,  is  inconfiftent  with  the  ge- 
nuine gofpel,  and  with  thofe  principles  on  which  every 
truly  pious  man  proceeds  in  his  prayers,  reflecting  'ac- 
ceptance with  God  ;  yet  he  is  far  from  concluding,  that 
no  one  is  a  real  difciple  of  Chrift,  who  does  not  expli- 
citly avow  that  pofition.  For  he  has  learned,  from 
experience  and  obfervation,  that  perfons  will  fometimes 
d'ifpute  againft  a  particular  fentiment,  the  truth  of  which 
is  habitually  implied  in  their  prayers,  and  its  importance 


*  Palamons    Creed  Reviewed  and  Fxamined,   Vol.    I.  p,  1 95, 

196.     Vol.  II.  p.  ioz,  100. 


PREFACE.  IX 

tacitly  acknowledged  in  their  oivn  experience.  To  this 
effect  is  the  following  language  of  Dr.  Owen,  refpecling 
certain  oppofers  of  the  doctrine  of  juftification  merely  by 
grace,  through  an  imputed  righteoufnefs  :  '  I  doubt 
«  they  oftentimes  difpute  themfelves  beyond  what  they 
«  can  well  abide  by,  when  they  return  home  unto  a  fedate 

*  meditation  of  the  ftate  of  things  between  God   and 

*  their  own  fouls — I  had  rather  learn  what  fome  men 
1  really  judge  about  their  own  juftification,  from  their 

*  prayers,  than   their   writings.     Nor  do    I    remember, 

*  that  I  did  ever  hear  any  good  man  in  his  prayers,  ufe 

*  any  expreffions  about  juftification,  pardon  of  fin,  and 

*  righteoufnefs  before  God,  wherein  any  plea,  from  any 
■  thing  in  ourfelves,  was  introduced,  or  made  ufe  of — 

*  Whereas  we  may,  and  ought,  to  reprefent  unto  God 

*  in  our  ^applications,  our  faith,  or  what  it  is  that  we 

*  believe  herein  ;  I  much  queftion,  whether  fome  men 

*  can  find  in  their  hearts  to  pray  over  and  plead  before 

*  him,  all  the  arguments  and  diftinctions  they  make  ufe 
'  of  to  prove  the  intereft  of  our  works  and  obedience  in 

*  our  jufiification  before  him  ;  or  enter  into  judgment  with 
'  him,  upon  the  conclufions  which  they  make  from  them 
'  — I  judge  no  men  upon  the  expreffions  that  fall  from 
1  them  in  polemical   writings  ;  wherein,  on  many  occa- 

*  fions,  they  do  affront  their  own  experience,  a  nd  contra- 
'  diet  their  own  prayers — To  believe  the  doctrine  of 
«  [juftification  by  the  imputed  righteoufnefs  of  Ch  rift,] 
'  or  not  to  believe  it,  as  thus  or  thus  explained,  is  one 


X  HREFACE. 

'  thing  ;  and  to  enjoy  the  thing,  or  not  enjoy  it  is  another. 
'  I  no  way  doubt,  but  that  many  men  do  receive  more 
'  grace  from  God,  than  they  underftand,  or  will  own  ; 

*  and  have  a  greater  efficacy  of  it  in  them,  than  they 
'  will  believe  *.' 

That  no  plaufible  reafons  may  be  advanced,  in  oppo- 
fition  to  his  main  thefis,  the  Author  does  not  fuppofe. 
But,  as  the  writer  juft  quoted  obferves  ;  *  It  is  a  known 
'  rule,  That  a  truth,  well  eftablifhed  and    confirmed,  is 

•  not  to  be  queftioned,  much  lefs  relinquished,  on 
'  every  entangling  fophifm,  though  it  mould  appear 
1  infoluble  +:' 

Goodman's  Fields, 
London,  May  17,    1796. 


*    Doflrine  of  Jujlification,  p.  8,  19,  20,  62,  2']%.y  279.  GlafgOW 
Edit.  f    Utfupra,^.  457. 


CONTENTS. 


Page 
Introduction  -  13 

CHAPTER     I. 

The  genuine  go/pel  a  complete  warrant  for  the  moji  ungodly 
per/on  to  believe  in  J  ejus.  27 

CHAPTER    II. 

No  degree  of  holinefs  previoufly  necefary,    to    warrant 
our  believing  in  Jefus   Chrift.  -  -  81 

CHAPTER    III. 

Objections  anfwered.  -  -  *  J37 

CHAPTER    IV. 
The  falutary  and  practical  tendencies  of  the  principle  main- 
tained. -  -  -  -  203 


GLAD    TIDINGS 


TO 


Perifhing    Sinners, 


INTRODUCTION. 


w 


HETHER  any  holy  difpofition  in  the  heart 
of  a  firmer  be  previoufly  neceffary  to  warrant  his  believing 
in  Jefus  Chrifr.  ?  Or,  whether,  for  that  purpofe,  the 
gofpel  itfelf,  detached  from  every  confideration  of  a  pre- 
paratory fanctifying  influence,  be  completely  fufHcient  ? 
are  queftions  on  which  the  minifters  of  religion,  and  the 
profefTors  of  godlinefs,  are  greatly  divided.  The  for- 
9ier  fentiment  is  charged,  by  fome,  with  Arminian 
legality  :  the  latter,  by  multitudes,  with  Antinoniiniart 
licentioufnefs.  That  is  difcarded,  as  follering  phari- 
faical  pride,  as  veiling  the  glory  of  fovereign  grace,  and 
as  corrupting  the  gofpel  of  Jefus  Chrift.  This  is  detefted, 
as  encouraging  prefumptuous  hope,  as  inimical  to  true 
virtue,  and  as  averfe  to  Supreme  authority,  expreiling 
itfelf  in  divine  law.  So  oppofite  are  the  views  of  pro- 
B 


H  INTRODUCTION. 

felTed   Chriftians,  relative  to  this  momentous  article  of 
our  enquiry  ! 

After  much  thought  on  the  fubjecl,  T  cannot  but 
conclude,  however,  That  the  genuine  gofpel  is  a  complete 
warrant  for  the  mojl  ungodly  per/on  to  believe  in  J  ejus  ; 
and  that  no  degree  of  holinefs  is  neeejfary  for  that  purpofe. 
This  pofuion,  though  treated  by  great  numbers  as  a 
licentious  principle,  and  as  pregnant  with  dangerous 
confequenees,  I  confider  as  a  capital  article  of  revealed 
truth,  and  as  efTential  to  the  genuine  gofpel.  I  adopt 
it,  as  exprefllng  an  important  fact,  in  which  the  perfec- 
tion of  our  Lord's  vicarious  work,  the  honour  of  divine 
grace,  and  the  peace  of  diftreffed  confeiences,  are  deeply 
concerned  :  to  the  proof  and  illuftration  of  which,  the 
following  pages  are  devoted.  ^ 

To  prevent_miftak.es  it  is  proper  to  be  obferved,  that, 
by  an  holy  difpofition  is  not  meant,  a  fpeculative  know- 
ledge of  religious  duty;  a  conviction  of  fpiritual  danger  ; 
or  a  defire  of  immortal  happinefs  :  for  thefe,  though 
they  accompany,  do  none  of  them  come  under  the 
notion  of  an  holy  difpofition.  Thefe  may  all  exiit, 
more  or  lefs,  in  the  minds,  the  confeiences,  and  the 
hearts  of  finners,  without  any  principle  of  true  fanclity. 
But,  by  an  holy  difpofition  is  intended,  a  bias  of  the 
will,  a  propenfity  of  the  heart,  or  a  tendency  of  the  affec- 
tions,  in  favour  of  divine  authority,   and  of  conformity 


INTRODUCTION.  IJ 

to  the  divine  image. — By  believing  in  Jefus  Chrift,  I  do 
not  mean  a  firm  perfuafion  of  his  being  the  promifed 
Mefiiah,  and  that  the  Chriftian  religion  is  from  God, 
though  that  perfuafion  be  prefuppofed ;  nor  a  mere 
a/Tent  to  any  particular  propofition,  however  true,  or 
important  ;  nor  yet  an  aflurance  of  perfonal  intereft  in 
Chrilr,  as  the  only  Saviour  of  finners  :  but  relying  upon 
him  as  revealed  in  the  doclrine  of  grace,  for  pardon, 
peace,  and  every  fpiritual  blefling. 

Again  :  The  queftion  is  not,  whether  fanctlf  ing 
influence,  and  real  holinefs,  be  previously  necefiary  to 
final  felicity  ?  for  that  is  admitted  in  its  failed  fenfe. 
Partly,  becaufe  -without  holinefs  no  onejhull  fee  the  Lord  ; 
and  partly,  becaufe  without  holinefs,  intellectual  hap- 
pinefs  is  impomble, — Neither  is  the  inquiry,  Whether  a 
pious  turn  of  heart  be  neceiXary  to  communion  tnkh  God, 
in  the  performance  of  devotional  fervices  ?  for  that  com- 
munion, on  the  part  of  a  ChtiiHan,  is  nothing  elfe  "but 
the  exercife  of  holy  affections  toward  God,  as  manifeft- 
ing  himfelf  in  Jefus  Chrift — Nor,  whether  an  holy  ten- 
dency in  the  will  be  neceffary,  as  an  evidence  of  on r 
having  already  believed  in  Jefus  ?  for  that  is  cheerfully 
granted. — Nor,  yet,  whether  a  divine  influence,  attend- 
ing evangelical  truth,  be  necefiary  to  a  finner's  fel/eving 
in  Chrift  ?  for  that  is  an  important  article  of  the  Chrif- 
tian faith. — But  the  queftion  to  be  difcufTed,  is  ;  Whe- 
ther the  Gofpel  itfelf  he  a  complete  warrant  for-  //' 


l6  INTRODUCTION. 

ungodly  per/on  to  believe  in  Jefus,  without  any  holy  difpo- 
fition  king  necejjary  for  that  purpofe  ? 

By  the  term  go/pel  I  here  intend,  the  doclrine  offal- 
^ation  by  grace,  through  Jefus  Chrijl :  which  doclrine 
is,  in  the  mod  emphaticai  fenfe,  good  news,  or  glad 
tidings  ;  agreeable  to  the  natural  import  of  the  word 
<M>?t.x/oT,  as  ufed  by  the  Evangelifts  and  Apoftles. 
Relative  to  which  particular,  I  will  here  introduce  a 
few  extracts  from  Dr.  George  Campbell.  Thus, 
that  learned  Author:  *  This  term,  (to  ivxyytnov)  agree- 

*  ably  to  its  etymology,  from  e$  bene  and  ayytxia  nuncium, 

*  always   in  claifical  ufe,   where   it  occurs  but  rarely, 

*  denotes  either  good  news,  or  the  reward  given  to  the 

*  bearer  ofgoodnews — The  Greek  verb  tu*yyt\i£uf  when 

*  firft  ufed  by  the  Evangelifts, — conveyed  to  their  coun- 
4  trymen  only  one  and  the  fame  idea,  which  is  precifely 
'  what  the  phrafe  to  bring  good  tidings  conveys  to  us. 
'  The  appropriation  of  the  word  to  the  religious  infti- 
'•  tution  called  the  gofpel,  is  of  later  date,   and  has  gradu- 

*  ally  arifen  out  of  the  former  ufage.     When  etymology 

*  and  ufe  perfectly  coincide,  we  cannot  be  too  literal  in 
'  our  interpretations ;  when  they  differ,  which  does  not 
'  feldom  happen,  the  latter  is  to  be  followed,  and  not 
«  the  former — The  firft  meaning  of  the  word  (uayytKiw) 
'then  in  the  New  Teftament,  efpecially  in  the  Gofpels, 

*  is,   as  has  been  obferved,  good  news  ;  a  lignification 

*  which,  though  always  implied,  is  not  always  what  is 


INTRODUCTION.  1 7 

«  chiefly  intended  :  and  therefore  the  word  cannot, 
«  without  a  facriiice  of  propriety,  be  uniformly  fo  ren- 

*  dered.     The  name,  from  being  expreflive  of  an  eminent 

*  quality  in  the  difpenfation  introduced  by  the  Mefliah, 

*  and   from  being    mod:  frequently  applied  to  it,    came 

*  gradually  to  ferve  as  a  name  for  the  difpenfation  itfelf. 
'  When  it  is  thus  employed,  it  is  in  our  tongue  properly 
'  rendered  go/pel — This    [literal  and  primitive]  fenfe 

*  ought  to  be  retained  in  the  verfion,  when  the  word, 
'  fjctyytxtcv  is  conflnied  with  a  noun  ferving  to  limit  or 

*  explain  its  nature  ;  as  to  wayyixicv  rat  s/p»v«c,  the  good 

*  news  of  peace  ;  to  uuyyixiiv  t»?  tsuvitetas,  the  good  news 
1  of  the  reign.  It  was  obferved,  on  the  explanation  of 
'  the  word  gctrixua,  that  the  Chiiftian  economy  was 
'  foretold  under  the  denomination  of  the  reign  of  God,  and 

*  the  reign  of  Heaven;  and  I  may  add,  in  the  typical  lan- 

*  guage  of  the  Pfalms,  the  reign  of  David — To  wctyysxtcv 
'  ™s  ;t*P'TOs  T°y  ®*sy>  is  the  good  news  of  the  favour  of 
'  God  :    to  tixtyytxiw  r«%  ?uT»fias  vy.av^  the  good  news  of 

*  your  falvation.       The  words  in  the  common  verfion, 

*  the  gofpel  of  your  falvation,  are  mere  words,  and  coa- 

*  vey  no  meaning  to  Englifh  ears.     The  word  always 

*  may,  and  commonly Jhou/d,  be  rendered  geod  news, 

*  and  not  gofpel, — when  it  is  confrrued  with  nnpicra-a-,  I 
'  proclaim  or  publiih — (The  word)  xipvffVf/r,  rendered  to 
'preach,  is  derived  from  »»pu|,  rendered  preacher ; 
'  whence  alfo  %%fvyp.x,  rendered  a  preaching.  The  pri- 
'  mitive  v-<-.\-%  fignifies  properly  both  herald  and  common 

B    2 


IS  INTRODUCTION. 

'  crier — The  verb  K»pv<nrt>v  is  accordingly  to  cry,  pvblijh, 
\  or  proclaim  authoritatively,  or  by  commiflion  from  ano- 
'  ther,  and  the  noun  Ktipvy/u*  is  the  thing  publi/hed  or  pro- 
'  claimed — The  verb  Ktipv<ro-a>  occurs  in  the  New  Tefta- 

*  ment  about  five  and  twenty  times,  always  in  nearly  the 
i  fame  fenfe  :   I  proclaim,  pradico,  palam  annuncio — This 

*  may  be  called  the  primitive  fenfe  of  the  word  ;  and  in 
4  this  fenfe  it  will  be  found  to  be  ofteneft  employed  in 
'-  the    New  Teftament — Though  announcing  publicly 

*  the  reign  of  the  MeiTiah,  comes  always  under  the  deno- 

*  mination,  K»fvmet9  no  moral  inftruftions,  or  doctrinal 

*  explanations,  given  either  by  our  Lord,  or  by  his  Apof- 

*  ties,   are  evtr,  either  in  the  Gofpels,   or  in  the  Ads, 

*  fo  denominated — Let  it  be  alfo  obferved  that,  in  all 
'  the  quotations  in  the  Gofpels,  from  the  ancient  Pro- 
1  phets,  neither  the  word  x»po-«r&!,  nor  any  of  its  conju- 

*  gates,  is  applied  to  any  of  them  befide  Jonah.     What 

*  is  quoted  from   the  reft,  is  faid  to  have  been  fpohen, 

*  or  foretold,  or  prophefied,  but  never  preached.  Jonah's 
'  prophecy  to  the  Ninevites,  on  the  contrary,  is  but 
€  twice  quoted  ;  and  it  is  in  both  places  called  x-ttpoyy-a, 
<  rendered  preaching,  properly  cry,   or  proclamation — It 

*  was  a  real  proclamation  which  God  required   him  to 

*  make  through  the  flreets  of  Nineveh*.' 


*   The  four  Gofpeh,  Vol.  I.  Differtat.  V.  Tart  i.  §  i,  8,  io, 
II,  16.  Part  V.  §  2,  7,  8. 


INTRODUCTION.  19 

The  gofpcl  then,  is  good  news,  or  glad  tidings.  It 
is  that  mod  interefting  part  of  facred  Scripture  which  is, 
by  infpired  writers,  denominated  the  truth — the 
word  of  the  kingdom — the  word  of  God's  grace — the 
word  of  reconciliation — the  word  of  righteoufnefs — the 
word  of  life — the  word  of  falvation — glad  tidings  of  the 
kingdom,  or  of  the  reign — glad  tidings  of  Chrijl — glad 
tidings  of  the  grace  of  God — glad  tidings  of  peace — glad 
tidings  of  falvation — the  doiftrine  of  God  our  Saviour — 
ihegloriyus  glad  tidings  of  Chrift — and  the  glorious  glad 
tidings  of  the  bleffed  God*. — It  is  alfo  denominated, 
The  word  of  faith — the  faith  once  delivered  to  the 
faints — the  mofl  holy  faith — and  the  faith  in  Chrif f . — 
The  publication  of  the  gofpel,  by  the  Apoftles,  is  called, 
Preaching,  or  proclaiming  Chrijl — proclaiming  Chriit 
crucified — preaching  the  crofs — proclaiming  peace,  by 
Jefus  Chrifl — proclaiming  forgivenefs  of  fins,  through 
Jefus  (Thrift — proclaiming  the  unfearchable  riches  of 
Chriit. — bringing  glad  tidings  of  peace — and  bringing 
glad  tidings  of  good  things  %. — Such  is  the  gofpel,  and 
fuch  the  preaching  of  it,  as   reprefented  by  the  infpired 

*  Gal.  iii.  I.  Matt.  xiii.  19.  Ads  xx.  32.  2  Cor.  v.  19.  Heb. 
v.  13.  Philip  ii.  16.  Acts  xiii.  26.  Matt.  iv.  23.  Rom.  i.  1,  16. 
Ads  xx.  24.  Eph.  \i.  15.  i.  13.  2  Cor.  iv.  4.  1  Tim.  i.  ji. 
Titus  ii.  10. 

f  Rom.  x.  8.    Jude  3.  2C.    Ads  xxiv.  24. 

\  Adsviii.  5.  1  Cor.  i.  18,  23.  Ads  x.  36.  xiii.  38.  Eph. 
iii.  8.    Biom.  x.  15. 


2©  INTRODUCTION. 

writers  !   all  which  unite  in  the  general  notion  of  joy 

FUL   NEWS. 

Let  us  now  fee  how  an  ancient  ecclefiaftical  author 
defcribes  it.  Thus  Chrysostom  fpeaks,  as  quoted 
and  tranflated  by  Mr.  Kervey.  *  The  gofpel  compre- 
1  hends,  a  difcharge  from  punifhment ;  a  remifiion  of  fins; 
'  the  gift  of  righteoufnefs  ;  the  endowment  of  fandtifica- 
'  tion;  redemption  from  every  evil;  the  adoption  offons; 
f  the  inheritance  of  heaven;  and  a  mod  endeared,  a  con- 
'  jugal  relation  to  the  infinitely  majeftic  Son  of  God. 
'  All  thefe  divinely  precious  privileges  preached,  pre- 
«  fented,  vouchfafed,  to  the  foolifh,  to  the  difobedient, 
«  to  enemies  *.' — *  The  go/pelf  fays  Luther,  <  is  the 
«  doctrine  concerning  the  incarnate  Son  of  God,  who 
'  was  given  to  us,  without  our  deferts,  for  peace  and 
<  falvation.  It  is  the  word  of  falvation,  the  word  of 
«  grace,  the  word  of  comfort,  and  the  word  of  joy  \.' 

The  gofpel,  then,  properly  and  ftrictly  fo  called,  is 
the  do&rine  of  divine  grace.  As  fuch,  it  is  contradiitin- 
guifhed  to  the  precepts  and  prohibitions  of  divine  law, 
which  are  the  doctrine  of  human  duty.  But,  relative  to 
this  diftindtion,  and  the  contrafted  light  in  which  the 
law  and  the  gofpel  are  placed  by  it,  the  following  quo- 
tation from  Witsiu s  may  not  be  improper.     Thus  that 

*    Thercn  and  Afpafw,  Vol.  III.  p.  3»I.   Edit.  5th.. 

f  Loci  Cammuna,  Clafs  II.    Loc  xiv.  p.  69.  Londini,  1651. 


INTRODUCTION*-  21 

eminent  writer  :  ■  The  law,  here,  denotes  that  part  of 
'  the   divine  Word  which  confifts  of  precepts  and  pro- 

*  hibitions  ;  with  the  promife  of  a  reward  to  be  conferred 
'  on    thofe  who  obey,    and  a  threatening   of  punifhment 

*  on  the  difobeclient.  The  go/pel  (ignifies  the  doctrine 
'of  grace,  and  of  complete  falvation  in  Jefus  Chrift, 
'  which  ele6t  finners  fha!l  receive  by  faith.      Every  pre- 

*  fcription,  therefore,  of  virtues  and  of  duties  ;  all  exhor- 
'  tattoos  and  dehortations  ;  all  reproofs  and  threatenings  ; 
'  all  promifes,  likewife,  of  reward  to  perfect  obedience, 

*  belong  to  the  law.     To  the  go/pel  pertains  every  thing 

*  that  can  minifter  hope  of  falvation  to  finful  man  :  that 

*  is,  the  doctrine  of  the  Perfon,  the  offices,  the  (rates, 
'  the  benefits  of  Jefus  Chrift  ;  and  all  promifes  to  which 
'  are  annexed   the  pardon  of  fin,  and  the  pofTeiTion  of 

*  grace  and  of  glory,  to  be  obtained  by  faith  in  Chrift. 

*  This  is  the  mod  ftrict  notion  of  each  word  ;  to  which, 
'  through  the  whole  of  this  difputation,  regard  mud  be 
«  paid — If  we  underftand  the  word  go/pel  ftrictly,  as  it 
'  is  the  formula  of  the  Teftament  of  Grace,  which  con- 

*  fids  of  mere  promifes,  or  an  abfolute  exhibition  of  fal- 
«  vation  in  Chrift;  then,  properly  fpeaking,  it  prefcribes 

*  nothing  as  duty;  requires  nothing  ;  commands  nothing: 
'  no,   not  even  believe,  trujl,  hope  in  the  Lord,  and  fuch 

*  like.     But  it  reports,  declares,  and  figniiies  to  us,  what 

*  God  in  Chrift  promifes  ;  what  he  will  do,  and  is  about 
1  to  perform.       All  prefcription  of  duty  belongs  to  the 

*  law  ;  as,  after  others,    the  venerable  Voetius  has. 


22  INTRODUCTION. 

'  excellently  well  proved.     This  mull  by  all  means  be 

*  held,  if,  with   all   the  Reformed,  we  would  fteadily 

*  defend  the  perfection  of  the  law,  as  including  all  vir- 
'  tues,  and  all  the  duties  of  holinefs  *.'• — This  diftinc- 
tion  between  the  law  and  the  go/pel,  fhictly  underitood, 
appearing  to  be  both  juft  and  important,  is  regarded  in 
the  following  pages. 

Still  further,  however,  to  confirm  and  illuftrate  the 
neceffity  of  keeping  this  distinction  in  view,  it  may  be 
obferved  ;  that  the  law  of  God  originated  in  his  relation 
to  men,  as  moral  agents  ;  and  in  his  neceiFary  dominion 
over  them,  of  which  it  is  a  natural  expreffion  :  but  the 
go/pel,  in  his  royal,  fupreme  prerogative  ;  it  being  the 
refultof  his  mere,  fovereignpleafure.  Theybn^rconfiders 
them  as  rational  creatures  that  are  bound  to  obey  :  the 
latter,  as  guilty  creatures,  who  deferve  to  fuffer.  The 
precepts  of  divine  law  are  the  language  of  frern  autho- 
rity :  the  doctrines  of  the  go/pel  are  the  voice  of  conde- 
fcending  mercy.  In  that,  juftice  unfhe.aths  the  fword, 
and  demands  vengeance  :  in  this,  mercy  exhibits  pardon, 
and  proclaims  peace.  Divine  law,  is  the  awful  minijfra- 
tlon  of  death\,  as  the  defert  of  fin  :  the  qverlafting  gof. 
pel  is  the  good  news  of  life,  as  the  effect  of  boundlefs 
grace.  That,  by  a  righteous  charge  of  guilt,  and  of 
deferved  ruin,  Jlops  the  mouth\  ;  this,   by  proclaiming 

*   Animadverf.  Inn.   C.  xv.  §1,9. 
|  2  Cor,  iii.  7.  I,  Rom.  iii.  19. 


INTRODUCTION.  2$ 

free  pat  don,  opens  the  lips  in  gratitude  and  pvaife. 
God,  in  the  law,  addrefTes  men  agreeably  to  their  per- 
fonal  deferts,  their  character,  and  their  (late  :  in  the 
go/pel,  according  to  the  riches  of  his  own  grace,  the 
diverfity  of  their  fpiritual  wants,  and  the  vicarious  work 
of  Jefus  Chrift.  In  divine  law,  the  Mod  High  exhi- 
bits himfelf,  as  inverted  with  abfolute  dominion,  as 
flaming  with  eternal  purity,  and  as  unchangeably  abhor- 
rent of  moral  evil :  in  the  go/pel,  as  condemning  fin  in  the 
Jleflj  of  his  own  incarnate  Son  *  ;  as  pardoning  iniquity, 
in  its  greatly  diverfiiied  forms  ;  zsjujlifying  the  ungodly  ; 
as  the  just  Gael  and  the  Saviour,  f. 

Hence  it  appears,  that,  in  addreffing  finners,  refpecting 
their  immortal  concerns,  neither  the  announcing  of  dan- 
ger, nor  the  enforcing  of  duty,  is  publifhing  the  go/pel, 
properly  fo  called.  Becaufe  it  is  admitted  by  all,  who 
are  converfant  in  thefe  things,  that  ivayytxiov,  go/pel, 
denotes  glad  tidings.  Such  is  its  natural  and  proper, 
its  delightful  and  emphatical  meaning.  It  is  moft  com- 
monly employed,  in  the  New  Teftament,  with  an  imme- 
diate reference  to  the  grace  of  God,  and  the  work  of 
Chrift,  as  they  appear  in  the  falvation  of  finners.  Very 
feldom  is  it  ufed  by  the  Apoitles,  to  denote  the  Chrifiian 
fyfiem  at  large;  but,  with  a  few  exceptions,  in  its  grand, 

*   Rom.  viii.  3. 

f  Exod.  xxx.lv.  6,  7.     Rom.  iv.  5.     Ifaiah  xiv.  21. 


24  INTRODUCTION. 

appropriate,  and  emphatical  fenfe,  for  that  part  of  revealed 
tTuth  which  refpecls  the  bleffings  of  falvation,  by  mere 
grace,    through  Jefus    Chrift.      Preaching  the  go/pel, 
therefore,  is  proclaiming  glad  tidings  of  falvation  for  the 
guilty,  the  unworthy,  and  the  perifhing. 

Now,  the  terms  laiv,  precepts,  commands,  exhortations, 
threatenings,  and  others  of  a  fimilar  kind,  are  expreffions 
of  an    extremely  different  meaning,  from  that  of  the 
word  go/pel.     To  affert,  therefore,  the  authority  of  God 
in  his  laws,  whether  moral  or  pofitive  ;   to  defcribe  the 
awful  fituation  of  unregenerate  tinners  ?  to  warn  them 
of  their  extreme  danger  ;  to  inculcate,  for  fuitable  pur- 
pofes,  an  impartial  regard  to  all  the  divine  precepts  ; 
and  to  inilft,  that  an  habitual  want  of  obedience  to  the 
known  commands  of  Chrift,  leaves  a  perfon  deftitute  of 
evidence  that  he  either  loves  him,  or  believes  in  him  ; 
though  of  ejjential  importance,  in  the  courfe  of  a  public 
miniilry,  ought  never  to  be  confidered,  ftriclly  fpeaking, 
as  preaching  the  go/pel     It  may  be  all  true  ;  it  may  be 
all  proper  ;  it  may  be  all  neceffary  in  its  place  ;  and  yet, 
not  having   the  nature  of  glad  tidings  in   it,  be  very 
different  from  the  gofpel. 

The  word  go/pel,  having  long  been  commonly  ufed 
without  any  determinate  meaning ;  except,  either  a 
denoting  the  Chriftian  fyftem,  or  fome  doctrine,  or 
precept,  pertaining  to  Chriflianity  ;  and  having,  become, 
by  modern  ufe,  a  kind  of  technical  term  in  divinity  ;  is- 


INTRODUCTION.  2$ 

applied,  in  the  moft  promifcuous  manner,  to  all  forts  of 
religious  doctrine,  that  are  confidered  by  their  abettors 
as  warranted  in  the  facred  writings.  The  public  minifter, 
and  the  private  profefTor,  whatever  their  theological 
creed  may  be  ;  are  equally  pleafed  with  concluding, 
that  the  one  preaches,  and  the  other  hears,  the  go/pel  : 
though,  frequently,  neither  of  them  have  any  fixed  or 
diftincT:  notion  under  the  term  ;  and  even  though  their 
views  of  Chriflianity  render  it  nearly  akin  to  Deifm. 
It  were  to  be  wifhed,  therefore,  either  that,  inftead  of 
the  old  Saxon  word  go/pel,  the  expreffions  glad  tidings 
had  been  ufed  in  our  vulgar  tranflation  of  the  New  Tefta- 
i&ent  ;  or  that  the  former  term  were  univerfally  under- 
flood  in  its  original  fenfe,  as  denoting  good  news.  For, 
were  that  the  cafe,  it  is  highly  probable,  there  would 
be  more  knowledge,  and  lefs  of  felf- deception  ;  relative 
to  this  momentous  affair. 


C    27    ] 

CHAPTER    I. 

THE  GENUINE  GOSPEL  A  COMPLETE  WARRANT  FOR 
THE  MOST  UNGODLY  PERSON  TO  BELIEVE  IN 
JESUS. 

1  O  prove  this  pofition,  a  great  number  of  paflages 
might  be  extracted  from  the  facred  Records  ;  a  variety 
of  which,  as  being  more  directly  to  the  purpofe,  and 
expreiling  kindred  ideas,  I  will  here  produce  under  the 
following  arrangement  of  particulars. 

The  condefcendlng  and  gracious  characters  which  Chrifl 
bears.     '  The  Mediator  between  God  and  men — The 

*  Surety  of  a  better  teftament — A  great  High  Prieji — 
1  The  good  Shepherd— The  Saviour*.9 

The  great  and  merciful  defign  of  our  Lord  in  becoming 
incarnate.      c  The  Father  fent  the   Son  to  be  the  Saviour 

*  of  the  world — The   Son  of  man  is  come  to  feek  and  to 

*  fave — He  (hattfave  his  people  \? 

The  characler  and  fi ate  of  thofe  whom  our  Lord  came 
to  fave.      *  Sinners — the   ungodly — enemies  to  God — the 

*   I  Tim.  ii.  5.  Heb.  vii.  22.  iv.  14.  John  x.  11.   a  Tim.  i.  10. 
f  i  John.iv.  14.  Luke  xlx.  1.0.  Matt.  i.  ai. 


-8  THE    GOSPEL    A    WARRANT 

1  dead  in  fin — the  children  of  wrath — the  accurjed — the 
lkJt*S 

The  work   which    Chr'fl  performed,  the  fifferings  he 
-underwent,     and  the  benefits   to  fmners   thence   refilling. 

*  He  hath  made  him  to  he  fin  for  us,  who  knew  no  fin  ; 
'  that  we  might  be  made  the  righteoufnefs  of  God  in 
'  him — He  was  wounded  for  our  tranfgreilions  ;   he  was 

*  bruijed  for  our  iniquities  :  the  cbafifement  .of  our  p  eace 
c  was  upon  him  ;  and  with  his  Jlripzs    we   are   healed. 

*  All   we  like  fheep  have  gone  aftray  ;  we  have  turned 

*  every  one  to  his  own  way  ;  and  the  Lord  hath  laid  on 

*  htm    the    iniquity   of   us    all — Chrift    our    paffover    is 

*  facrijiced  for  us — Chrift  died  for  our  fins — We  have 
'  redemption  through  his   blood,  even    the   forgiven efs  of 

*  fins — Chrift  hath  redeemed  us  from  the  curfe  of  the 
{  law,  being  made  a  curfe  for  us — Whom  God  hath 
'Jfet  forth  to  be  a  propitiation  through  faith  in  his   blood, 

*  to  declare  his  righteoufnefs  for  the  remiflion  of  fins  that 
'  are  paft,  through  the  forbearance  of  God  :  to  declare, 
'  I  fay,  at  this  time,  his  righteoufnefs  ;  that  he  might  be 
€juft,   and  the  jufifier  of  him  which  believeth  in  J  efus — 

*  When  we-were  enemies  we  were  reconciled  to  Go  d  by 
<  the  death  of  his  Son — Chrift  hath  once  fvffered for fns, 
«  the  Juft  for  the  unjuft,  that  he  might  bring  us  to  God 


*  i  Tim.  i.  15.  '   Rom.  v.  5,  8,  10.    Eph.  ii.  I,  3.     Gal.  iii. 
10,  13.     Luke  xix.  10. 


FOR    BELIEVING     IN    JESUS.  20/ 

<  — Being  now  juftified  by  his  blood,  we  fhall  be  favecl 

<  from  wrath  through  him — By  the  obedience  of  One  (hall 
*  many  be  made  righteous — Jefus,  who,  of  God,  is 
1  made  unto  us  wifdoin,  and  nghieoufntfs,  and fanclifca- 
'  tion,  and  redemption* .' 

This  teftimony  of  God,  refpecling  the  gracious 
darafters  which  Chriit  bears  ;  the  merciful  defign  of  his 
appearance  in  the  world  ;  the  Jlate  of  thofe  whom  he 
came  to  fave  ;  and  the  <worh  which  he  performed  for. 
that  purpofe  ;  very  ftrongly  encourages  the  guilty,  the 
ungodly,  and  the  altogether  unworthy,  to  believe  in 
Jefus.  For,  as  it  is  manifefr.  that  he  did  not  aflame  his 
condefcending  and  mediatorial  characters,  come  into 
the  world,  and  expire  on  a  crofs,  to  Hive  the  innocent, 
or  the  righteous,  but  Jinners — the  ungodly — the  jujily 
accurfed ;  fo  individuals  of  that  defcription  mud:  be 
the  only  perfons  with  whom,  as  a  Saviour  from  eternal 
ruin,  he  has  any  concern. 

The  allfifficiency  of  Chrijl,  of  his  work,  and  of  dj  vine 
grace,  to  fave  the  mojl  ungodly  turetch  that  lives.  '  This 
4  is  his  name  whereby  he  fhall  be  called,   jehovah  our 

'   RIGHTEOUSNESS The    MIGHTY     GoD Look    UHtO 

1  Me,  and  be  ye  faved,  all  the  ends  of  the  earth  :  for  I 

*  2  Cor.  v.  21.    Ifa.  liii.  5,  6.   I  Pet.  ii.  24.    1  Cor.  v.  y*  xv." 
3.    Col.  i.  14.  Gal.  iii.  13.    Rom.  iii.  25,  26.  v.  10.    1  Pet.  iii,. 
18.  Roai.  v.  9,  19.    1  Cor.  i.  30. 


39  THE    GOSPEL    A    WARRANT 

*  am  God ;  and  there  is  none  elfe — Neither   is  there 

*  falvation  in  any  other  ;  for  there  is  none  other  name 
'  under  heaven  given  among  men  whereby  we  mufl  be 
1  (lived — How  much  more  fhall  the  blood  of  Chrift,  who 
'  through  the  eternal  Spirit  offered  himfelf  without  fpot 

*  to  God,  purge  your  confcience  from  dead  works  to  ferve 

*  the  living  God  ? — If  through  the  offence  of  one  many 

*  be  dead,  much  more  the  grace  of  God,  and  the  gift  by 
'  grace,  which  is  by  one  man,  Jefus  Chrift,  hath 
8  abounded  unto  many — The  judgment  was  by  one  to 
e  condemnation  ;  but  the  free  gift  is  of  many  offences 
1  unto  ju ftm" cation.     For  if  by  one  man's  offence  death 

*  reigned  by  one  ;  much  more  they  which  receive    abun- 

*  dance  of  grace,  and  of  the  gift  of  righteoufnefs,  fhall 
'  reign  in  life  by  one,  Jefus  Chrifl — He  is  able  tofave 
4  them  to  the  uttermost  that  come  unto  God  by  him 
«■  — The  blood   of  Jefus  Chrifl  his  Son  cleanfeth  from 

*  all  Jin — Though  your  fins  be  as  fcarlet,  they  fhall 
<  be  as  white  as  fnow  ;  though  they  be  red  like  crimfon, 
1  they  fhall  be  as  wool — All  manner  of  fin  and  blafphemy 
1  [except  the  blafphemy  againit  the  Holy  Spirit,]  fhall 

*  be  forgiven  unto  men — Who  is  he  that  condemned*  ? 
«  It  is  Chrift  that  died  ;  yea  rather,  that  is  rifen  again, 
«  who  is  even  at  the  right  hand  of  God,  who  alfo  maketh 
1  intercjjion  for  us — He  entered  in  once  into  the  holy 

*  place,  having  obtained  eternal  redemption  for  us — By 
'  one  offering  he  hath  perfected  for  ever  them  that  are 


FH    BELIEVING     IS    JE3US.  3 1 

*  fanclified — Ye  are  complete  in  Him,  which  is  the  Head 
'  of  all  principality  and  power*. 

Who,  now,  that  maturely  confiders  thefe  infallible 
attentions  to  the  dignity  of  our  Lord's  Perfon,  the 
perfection  of  his  obedience,  the  depth  of  his  penal 
fufferings,  the  vicarious  nature  of  his  whole  work,  and 
the  exuberance  of  divine  grace  ;  can  doubt  the  fuflRci- 
ency,  either  of  Chriil  or  of  grace,  toravethe  mod:  vile 
and  miferable  of  men  ?  Or  who,  being  fatisfied  of  that 
fact:,  can  forbear  to  view  it  as  a  delightful  and  powerful 
encouragement,  for  the  ungodly  to  believe  in  Jefus  ? 

Preventing  mercy,  end  the  free  pardon  of  enormous 
offenders.  *  I  was  found  of  them  that  fought  me  not ;  I  was 
'  made  manifeft  unto  them  that  ajked  not  after  me — The 
'  Gentiles,  which  followed  not  after  right  eoufnefs,  have 
'  (iti7;}tf5e}    received  righteovfnefs,  even  the  iighteouf- 

*  nefs   which    is    of  faith — There    was    a  man  named 
'  Zaccheus,  who  was   the   chief  among  the  publicans, 

*  and  he  was  rich.     And  he  fought  to  fee  Jefas  who  he 

*  was  ;  and  he  could  not  for  the  prefs,    becaufe  he  was 
«  little  of  ftature.     And   he  ran  before,  and  climbed  up 

*  into  a  fycamore  tree  to  fee  him  :  for  he  was  to  pafs  that 

*  Jer.  teiii.  6.  Ifa.  ix.  6.  xiv.  22.  Ads  iv.  12.  Heb.  ix.  14. 
Rom.  v.  15,  16,  17.  Heb.  vii.  25.  I  John  i.  7.  Ifa.  i.  18, 
Matt,  siii  31.  Rom.  viii.  34.    Heb.  ix.  12.  x.  14,    Col.  ii.  10. 


$2  THE     GOSPEL    A    WARRANT 

*  way.  And  when  Jefus  came  to  the  place,  he  looked 
'  up,  and  faw  him,  and  faid  unto  him,  Zaccheus, 
'  make  hafle,  and  come  down  ;  for  to-day  I  mnjl  abide  at 
'  thy  houfe.  And  he  made  hafle,  and  came  down.,  and 
'  received  him  joyfully — But  thou  haft  not  called  upon  me, 
1  O  Jacob  ;  but  thou  haft  been  weary  of  me,  O  Ifrael. 
'  Thou  haft  not  brought  me  the  fmall  cattle  of  thy  burnt 
'  offerings  ;  neither  haft  thou  honoured  me  with  thy 
'  facrifices.  I  have  not  caufed  thee  to  ferve  with  an 
'  offering,  nor  weaiied  thee  with  incenfe.     Thou  haft 

*  bought  me  no  fweet  cane  with  money,  neither   haft 

*  thou  filled  me  with  the  fat  of  thy  facrifices  :  but  thou 
1  haft  made  me  to  ferve  with  thy  fins,  thou  haft  wearied 
1  me  with  thine  iniquities.  I,  even  I,  am  he  that  blotteth 
'  out  thy  tranfgreffwns  for  mine  own  fake,  and  will  not 
'  remember  thy  fins — For  the  iniquity  of  his  covetoufnefs 

*  was  I  wroth,  and  fmote   him  :   I  hid  me,  and   was 

*  wroth,  and  he  went  on  frowardly    in  the  way   of  his 

*  heart.      I  have  feen  his  ways,    and  will  heal  him  ;  / 

*  will  lead  him  alfo,  and  re/lore  comforts  unto  him,  and  to 
1  his  mourners* .' 

What  a  wonderful  exhibition  is  here,  of  fovereign, 
free,  and  all  fufficient  mercy  !  It  extends  to  the  moft 
cainal  and  covetous,  the  moft  ungrateful  and  worthlefs 
of  men.     It  precedes  every  good  motion  of  their  wills, 

*  Rom.  x.  20,  ix.  30,  Luke,  xixa — 6.  Ifa.  xliii.  %%— 25.  ivii. 
17.  18. 


FOR    BELIEVING    IN    JESUS.  33 

and  every  virtuous  affection  of  their  hearts.  It  waits, 
neither  for  any  reformation  of  exterior  conduct,  nor 
the  leaffc  melioration  of  internal  character.  It  finds,. 
them  under  the  power  bfftrong  dl.tfetfion  to  God,  and 
with  the  gain  of  extortion  in  their  iniquitous  hands. 
Fraught  with  every  fpiritual  Meffing  for  thofe  who 
deferve  to  periih,  it  pardons  their  crimfon  crimes,  and 
foftens  their  obdurate  hearts.  It  gives  a  new  turn  to 
their  wills,  and  elevates  their  affections  to  holy  objects. 
It  fills  them  with  fpiritual  comfort,  directs  their  feet 
into  the  way  of  righteoufnefs,  and  makes  them  new 
creatures.  Such  divinely  gracious  declarations,  and 
well  authenticated  facts,  mufr,  therefore,  warrant  the 
mod  ungodly  perfon  to  regard  this  unparalleled  mercy, 
and  to  believe  in  Jefus  Chrifr. 

The  fovereignty,  the  riches,  and  the  plenitude  of  divine 
goodnefs,  revealed  tojinners  under  the  notions  of  love,  of 
mercy,  and  of  grace.    '  I  will  have  mercy  on  whom  I  will 

*  have  mercy,  and  I  will  have   compaffion  on  whom  I 

*  will  have  compaffion — Even  fo  Father,  for  fo  itfeemed 

*  good  in  thy  fight — I  befeech  thee  mow  me   thy  glory.  ■ 

*  And  he  faid,  I  wil  make  all  my  goodnefs  pafs  before 
'  thee  ;  and  will  be  gracious  to  whom  I  will  be  gracious, 
'  and  will   fhow  mercy  on  whom  I  will  Jhow  mercy — 

'  And  Jehovah  palfed  by  before  him,  and  proclaimed, 
•JEHOVAH,  JEHOVAH  GOD,  merciful  and 

'  GRACIOUS,    LONG5UFFERING,    ABUNDANT  IN    GOOD- 


34  FOR    BELIEVING    IN    JESUS. 

'  NESS  AND  TRUTH;  KEEPING  MERCY  FOR  THOUSANDS, 

'  FORGIVING    INIQUITY,    AND     TRANSGRESSION,    AND 

*  sin — Therefore  will  the  Lord  wait,  that  he  may  be 
4  gracious  unto  you ,  and  therefore  will  he  be  exalted, 
4  that  he  may  have  mercy 'Upon  you — God  is  love, — Behold, 
4  what  manner  of  love  the  Father  hath  bellowed  upon  us  ! 
'  — God fo  loved  the  world,  that  he  gave  his  only  begotten 
'  Son,  that  whofoever  believeth  in  him  mould  not  perifn, 
\  but  have  everla(Hng  life — Herein  is  love  !  not  that  we 
4  loved  God,  but  that  he  loved  us,  and  fent  his  Son  to 

*  be  the  propitiation  for  our  fins — He  that  fpared  not  his 
'  own  $on,  but  delivered  him  up  for  us  all,  how  fhall  h^ 

*  not  with  him  alfo  freely  give  us  all  things  t — God 
'commendeth  his  love  toward  us,  in  that,  while  we 
1  were  yet  sinners,  Chrift  died  for  us — How  excellent 
i  is  thy  loving  kindnefs,  O  God  !  therefore  the  children 
'  of  men  put  their  truft  under  the  fhadow  of  thy  wings 
4  — We  have  redemption  through  his  blood,  the  forgive- 

*  nefsof  fins,  according  to  the  riches  of  his  grace — God, 

*  who  is  rich  in  mercy,  for  his  great  love  wherewith  he 

*  loved   us — -According  to  his   abundant  mercy — They 

*  who  receive  abundance  of  grace — Where  fin  abounded, 

*  grace  did  much  more  abound  :  that  as  fin  hath 
4  reigned    unto  death,    even   fo    might  grace    reign, 

*  through    righteoufnefs,    unto    eternal   life,    by   Jef.is 

*  Chrift  our  Lord — The  grace  of  our  Lord  was  exceed- 

*  IMG    abundant — To  the  praife  of  the   glory  of  his 


THE    GOSPEL    A    WARRANT  35 

1  grace — That,  in  the  ages  to  come,  he  might  fliow  the 
'  exceeding  riches  of  his  grace* .' 

With  what  an  air  of  fupreme  authority,  and  of  abfo- 
lute  dominion,  does   the   Eternal  here  fpeak  !   He 
manifeitly  confiders  himfelf  as  acting  quite  in  character, 
when   exercifing,  or  withholding  mercy,  according  to 
his  own  fovereign  pleafure.     He  neither  does,  nor  can, 
confider  himfelf  as  a  debtor  to  any  man.     The  whole  of 
our  fpecies,  being  immerfed  in  guilt,  and  obnoxious  to 
ruin,  equally  lie  at  divine  mercy,  for  all  their  happinefs 
and  all  their  hope. — But,  while  maintaining  the  dignity 
of  his  chara&er,  and  the  fupremacy  of  his  ov/n  will,  in 
the  beftowment  of  fpiritual  bleifings  on  guilty  creatures  ; 
he  reveals  his  goodnefs  in  the  molt  encouraging  manner  : 
which  goodnefs,  exprefTed  under  the  different  notions  of 
love,  of  mercy,  and  of  grace,  he  reprefents  as  an  ejjential 
part  of  that  divine  glory  which,  to  the  ancient  Jewim 
church,    was   denoted  by  the  fublimeit  of  all    names, 
JEHOVAH.     His  love  is  here  defcribed  and  cele- 
brated,     as     ardent — excellent — 'wonderful:      nay,      he 
himfelf  feems  to  delight  in  its  peerlefs  excellence  ;  for 
he  not  only  manifefts,  but  recommends  it,  in  the  death 
of  his    own  Son,  to  finners.     His    mercy,    as   rich 

*  Rom  ix.  15.  Exod.  xxxiii.  18, 19.  xxxiv.  6,  7.  John  iii.  16. 
I  Johniv.  10.  Rom.  viii.  32.  v.  8.  Pfalm  xxxvi.  7.  Eph.  i.  7. 
h.  4.  I  Pet.  i.  3.  Rom.  v.  17,  30,  31.  1  Ti%.i.  14.  Eph.  i.  6. 
ii.  7; 


36  FOR    BELIEVING    IN    JESUS. 

plenteous — abundant.  His  grace  as  rich— exceedingly 
rich — abundant— fuper abundant — exceedingly  abun dant — 
and  reigning.  Surely,  then,  his  love,  his  mercy,  and 
his  grace,  being  thus  revealed  in  facred  Scripture,  and 
thus  commended  to  finful,  miserable,  unworthy  creatures ; 
the  ungodly  muft  be  completely  authorifed  to  believe  in 
Jefus.  For  what  are  this  inference,  and  the  preceding 
premifes,  taken  together,  but  faying  with  David  ;  How 
excellent  is  thy  loving  kindnefs,  0  God!  therefore  the 
children  of  men  put  their  trujl  under  the  fhadow  of  thy 
wings  ? 

The fparing  and  pardoning  mercy   of  God,  beyond  all 
parallel^  and  all praife.      l  My  people  are  bent  to  back- 

*  Aiding  from  me  :  though  they  called  them  to  the  Mod 
'  High,  none  at  all  would  exalt  him.  How  mail  I 
'  give    thee  up,  Ephraim  ?  how   fhall    I    deliver  thee, 

*  Ifrael  ?  how  mail  I  make  thee  as  Admah  ?  how  (hall  I 
'  fet  thee  as  Zeboim  ?  Mine  heart  is  turned  within  me  ; 
'  my  repentings  are  kindled  together.  I  will  not  execute 
«  the  fiercenefs  of  mine  anger ;  I  will  not  return  to 
'  deftroy  Ephraim  :  for  I  am  GOD,  and  not  man 
'  — Scarcely  for  a  righteous  man  will  one  die  :  yet  per- 

*  adventure,  for  a^ooJman  fome  would  even  dare  to  die. 
'  But  God  COmmendeth  his  love  toward  us,  in  that, 
'  while  we  were  yet  sinners,  Chrifl  died  for  us — Let 
'  the  wicked, forfake  his  way,  and  the  unrighteous  man 
4  his  thoughts :  and  let  him  return  unto  die  Lord,  and 


FOR    BELIEVING     IN     JESUS.  37 

*  he  will  have  mercy  upon  him  ;  and  to  our  God,  for  he 
'  -will abundantly  pardon.      For  my  thoughts  are  not 

*  your  thoughts,    neither   are  your  ways  my  ways,  faith 

*  the  Lord.  For  as  the  heavens  are  higher  than  the 
'  earth,  fo  are  my  ways  higher  than  your  ways,  and  my 
1  thoughts  than  your  thoughts — Who  is  a  God  like  unto 
1  thee,  that  pardoneth  iniquity,  and  paffeth  by  the  tranf- 
'  greflion  of  the  remnant  of  his  heritage  ?  he  retaineth 
'  not  his  anger  for  ever,  becaufe  he  delighteth  in 
'  mercy.      He  will   turn  again,  he    will  have  compqjf.on 

*  upon  us;  he   \v'\\\fubdue  our  iniquities-,  and  thou  wilt 

*  caft  all  their  Jin  s  into  the  depths  of  the  fe  a*.' 

So  numerous  are  our  offences,  and  *fo  violent  our 
provocations,  that,  were  not  the  blefled  God  equally 
fuperior  to  us  in  goodnefs,  as  he  is  in  power  ;  and  in 
pardoning  mercy,  as  he  is  in  wifdom ;  we  could  not 
have  the  lead  ground  of  hope.  Among  men,  when  a 
breach  of  private  friendmip  has  taken  place,  the  aggref- 
for,  being  confcious  of  the  injury  which  he  has  done,  is 
commonly  very  backward  to  admit,  that  the  aggrieved 
party  has  any  benevolence  for .  him.  Thus  it  is  with 
finners,  when  their  confciences  are  awakened,  in  regard 
to  God.  Extremely  backward  they  are  to  admit,  that 
there    is  forgivenefs    with     God,    for    fuch    aggravated 

*  Hofea  xi.  7,  8,  9.  Rom.  v.  7,  8.  Ifu.  Iv.  7,  8,  9.  Mkah 
vii.  18,  19. 

D 


3S  THE    GOSPEL    A    WARRANT 

crimes  as  theirs.  To  relieve  the  tMreffed  foul,  by  obvi- 
ating this  very  common  and  preffiug  difficulty,  the 
Great  Sovereign  condefoends,  in  the  paffoges  before  us, 
.tacitly  to  admit,  that,  were  he  like  us,  neither  pardon- 
ing nor  fparing  mercy  would  ever  be  exercifed  toward 
any  of  Adam's  offspring.  But  he  is  GOD,  and  not  mak. 
His  thoughts,  relative  to  pardoning  mercy,  are  not  mir 
thoughts;  nor  his  'ways,  refpecting  that  important 
affair,  like  our  way*.  Offences,  comparable  to  a  debt  of 
only  fifty  pence,  are  often  fckh  difficulty  forgiven  by  us  ; 
while  he,  through  the  blood  of  atonemeat,  freely  obli- 
terates a  debt  of  ten  thmfsnd  indents.  Among  mortals, 
it  is  an  inftance  of  love  extremely  rare,  that  any  one 
fhould  lay  down  hi*  life,  even  for  a  good  man,  of  a 
public  benefactor ;  but  God  recommends  his  love  to  us, 
in  that,  while  toe  were  yet  Jinners,  and  his  enemies,  he 
fent  his  own  Son  to  die  for  us.  Far  from  regulating  the 
manifestations  of  his  companion,  according  to  the  prmy 
inftances  of  human  kindnefs  ;  he  not  only  bieffes,  but 
aftonifhes,  by  the  difplays  of  his  matchlefs  favour  to 
finners. — Yes,  God  Jf  love  ;  and,  therefore,  he 
delight eth  in  mercy.  What,  then,  could  be  more  encou- 
raging ;  or  what,  by  neceflary  confequence,  could  more 
ftrongly  atfhorife,  a  guilty,  ungodly,  perifhing  wretch, 
to  rely  on  the  Lord  Jefus,  in  whom  itofeoujrdlefs 
mercy  is  manifefled  ? 


FOR    BELIEVING     IN    JESUS.  39 

On  this  delightful  and  important  fubject,  Dr.  Owen 
expreiTes  himfelf  as  follows  :   «  This  forgivenefs  that  is 

*  with  God,  is  fuch  as  becomes  him  ;  fuch  as  is  fuitable 

*  to  his  gr^.tnefs,  goodnefs,  and  all  other  excellencies 

•■:s  nature  ;  fuch  as  that  therein  he  will  be  known 
'  to  he  God,  What  he  fays  concerning  fome  of  the 
'  works  of  his  Providence,  be  JIM,  and  know  that  I  am 

*  God;  may  be  much  more  faid  concerning  this   great 

*  effect  of  his  grace  ;  Still  your  fouls,  and  know  tlmt  he  is 
«  God.  It  is  not  like  that  narrow,  difficult,  halving, 
1  and  rn macl-ed,  forgivenefs  that  is  found  among  men, 
*•  when  liny  fuch  thing  is  found  amongft  them.  But  it 
«  is  full,  free,  bottomleis,  boundlefs,  abfolute  j  fuch  as 

*  becomes  his  nature  and  excellencies.  It  is,  in  a  word,, 
^forgivenefs  that  is  with  Gor>,  and  by  the  exercife 
?  whereof  he  will  be  known  fo  to  be — God  himfelf  doth 
'  really  feparate  and  diftinguifli  his  forgivenefs  from  any 
J  thing  that    our  thoughts   and  imaginations  can  reach 

*  unto  j   and  that  becaufe  it  is  his,  and  like  himfelf.      It 

*  is    an  object  fox  faith   alone  ;  which  can  reft  in  that 

*  which  it  cannot  comprehend.  It  is  never  fafcr,  than 
>  when  it  is,  as,  it  were,  overwhelmed  with  mjiniiemfs — 
4  Were  not  forgivenefs  in   God  fome  what  beyond  what 

*  men  couM   imagine,  no  Hem  could  be  faved.      Thfe 

*  hi*iklf  expreiTeth,  Ifaiah  Iv.  7,  8,  9.  They  are,  rfs 
'  is  plain  in  the  context,  thoughts  of  forgivenefs,  and  ways 

*  of  pardon,  whereof  he  fpeaks.  Thefe,  our  apprehenfions 

*  come  fiiort  of:  we  know  lktk,  or   nothing,'  vixhi 


4-0  THE     GOSPEL    A    WARRANT 

4  infinite  largenefs  of 'his  heart  in  this  matter.  He  that  he 
c  fpeaks  of,  is  an  impiotfly  wicked  man,  and  a  man  of 
'  deceit,  and  perverfe  wickednefs.       He    whofe    defign 

*  and  courfe  is  nothing  but  a  lie,  fin,  and  iniquity.  Such 

*  an  one  as  we  would  have  little  or  no  hopes  of;  that 
'  we  would  fcarce  think  it  worth  our  while  to  deal 
'  withal  about  a  hopelefs  converfion  ;  or  can  fcarce  find 

*  in  cur  hearts  to  pray  'for  him  ;  but  are  ready  to  give 
£  'him  up,  as  one  profligate  and  defparate.      But  let  him 

*  turn    to    the   Lord,    and  ,he    (hall   obtain  forgivenefs. 

*  But  how  can  this  be  ?  Is  it  poflible  there  can  be  mercy 

*  for  fuch  an  one  ?  Yes  ;  for  the  Lord  nvill  multiply  to 

*  pardon.  He  hath  forgivenefs  with  him  to  outdo  all 
'  the  multiplied  fins  of  any  that  turn  unto  him,  and  feek 

*  for  it.       But  this  is  very  hard,  very  difficult  for  us    to 

*  apprehend.     This  is  not  the  way  and  manner  of  men  : 

*  we  deal  not  thus  with  profligate  offenders  againft  us. 
4  True,  faith  God  :  but  your  nvays  are  not  my  ways.     I 

*  do  not  act    in  this  manner  like  unto  you  j  nor  as  you 

*  are  accuftomed  to  do — For  the   moif.  part,  when  we 

*  come  fro  deal  with  God  about  forgivenefs,  we  hang  in 
{  every  briar  of  difputing,  quarrelfome   unbelief.     This 

*  or  that  circumif.ance,  or  aggravation  ;  this  ©r  that  unpa- 

*  ralleled  particular,    bereaves    us    of  our   confidence. 

*  Want  of  due  confideration  of  Him  with  whom  we 
'  have  to  do,  meafuring  Him  by  that  line  of  our  own 
'imaginations,  bringing  Him  down  to  our  thoughts  and 
<  our  ivays,  is  the  caufe  of  all  our  difquietments.     Be^ 


FOR'    B'ELIEVINO     !N     JF.SU9.  4I 

*  caufe  we  find  it  hard  to  forgive  our  pence,  we  think  he 
1  cannot  forgive  tJ:nis.    But  he  hath  piovidcd  to  obviate 

*  fuch  thoughts  in  us,  (Hofea  xi.  9.)  I  will  not  execute 
<  the  f.erccnefs  of  my  wrath  ;   7"  iv'ill  not  return  to  dejlroy 

*  Ephrdm ;   for  I    am  GOD,   and   not  man.      Oui 

*  fatisf.iCr.ion  in   this  matter,   is  to   be  taken  from   his 

*  nature.  Were  He  a  man,  or  as  the  fons  of  men,  it 
t  were  impolEble  that,  upon  fuch  and  To  many  provoca- 

*  tions,  he  mould  turn  away  from  the  fiercenefs  of  his 

*  anger.  But  he  is  God-.  This  gives  an  infinitenefs, 
'*  and  an  inconceivable  loumUijjtieJi,  to  the  forgivenefs 
c  that  is  with  him  ;  and  exalts  it  above  all  our  thoughts. 

*  and  ways*.' 

Thus  Mr.  Char  nock,  with  reference  to  this  parti- 
cular :  '  That  fear  that  Adam  had,  when,  frighted  at. 
1  the  voice  of  God,  he  hid  himielf  among  the  trees  of 
•■the  garden,  hath  remained  in  part  with  his  pofterity, 

*  when  they  reflect  upon   their  crimes.       We  meafure 

*  the  nature  of  God  by  the  qualities  of  our  own  ;  and 
<  becaufe  we  are   not  forward  to  remit  men's  offences 

*  againit  us,  we  are  apt  to  imagine  that  God  hath  not 
«  clemency    enough    to  pardon   the  faults    committed 

*  againft  him.  Kence  it  is  that  perfons,  deeply  hum- 
4  bled  under  a  fenfe  of'  the  curfes  of  the  law,  are  ready 

*  to  lick  op  the  duft  under  the  feet  of  Chrift,  and  behold-  . 

*    0,i  :■'.;  H.^rcJ  .;;;.</  Thirtieth  Pfuhn,  p.  22C,  221,  ZZZ', 
D    2 


42  THE    GOSPEL    A    WARRANT 

'  ing  an  abfolute  neceffity  of  him,  are  with   much   ado 

*  brought  to  believe.       Though  the  defign  of  God  in 

*  fetting  out  Chrifr.  for  a  propitiation  be  declared  to 
',  them,  the  fufHciency  of  his  merit,  the  acceptation  of 
'  it  by  God,  the  fruits  others  have  found  of  it,  that  the 

*  defign  of  Chrift's  coming  was  to  eafe  thofe  in  that 
■  condition ;  yet  they  are  hardly  induced  to  lay  afide  thofe 
1  jealoufies  they  have  of  God — When  men  are  foundly 
'  convinced  of  the  nature  and  evil  of  fin,  they  become 
'  vile  in  their  own   eyes.      Their  fin  galls  them  ;  the 

*  law  terrifies  them  ;  the  notions  of  God's  juftice  are 
'■  awakened  in  them,  and  lie  clofe  to  them.     They  are 

*  fenfible  of  the  degeneratenefs  and  rebellion  of  their 
«  nature  :  they  think    God  cannot  but  hate  them,  and 

*  they  expect  from  him  only  the  feverity  of  a  judge  : 
'  and  when  evangelical  mercy  is  declared,  it  feems  incre- 
'  dible  to  them,  becaufe  it  exceeds  their  nature  and  dif- 

*  portions.  The  greatnefs  of  the  mercy  proffered  makes 
1  them  ftagger  :  they  believe  not  God  to  be  {o  merciful, 
4  becaufe  they  cannot  be  fo  ;    (for  in  all  conditions   of 

*  men,  it  is  natural  to  limit  God  according  to  their  own 

*  petty  dimenfions  ;  and  not  elevate  their  thoughts  to  his, 

*  but  judge  of  his  thoughts  by  theirs  :)  and  although  his 

*  mercy  is  above  the  mercy  of  a  creature,  we  are  apt 
'  to  think  his  nature  as  incapable  of  a  largenefs  as  our 
«  own.  Since  man  has  become  vain  in  his  imaginations, 
«  he  is  apt  to  meafure  divine  things  according  to  thofe 

*  principles  which  are  in  his  own  fancy.     Hence  God 


FOR     BELIEVING     IN     JESUS.  43 

*  calls  to  men,  to  forfake  their  thoughts,  their  difparaging 

*  conceptions  of  him  ;  fince  his   thoughts  were  different 

*  from    theirs,  as  much   as   the   heavens  from    the  earth. 

*  (Ifaiah  lv.  7,  8.)  He  had  higher  thoughts  of  good  to 
■  them,  than  either  they  had  for  themfelves,  or  could 

*  think  God  had  for  them*.' 

The  promifes  of  the  New  Covenant  are  fpiritual,  and 
exprejfed  in  the  alfolute,  or  unconditional  form.  '  Tins 
4  is  the  covenant  that  I  will  make  with  the  houfe  of  Ifrael 

*  after  thofe  days,  faith  the  Lord  ;    I  will  put  my  laws 

*  into  their  mind,  and  write  them  in  their  hearts  :  and 
'  I  will  be  to  them  a  God,  and  they  (hall  be  to  me  a 
1  people  :  and  they  mail  not  teach  every  man  his  neigh- 
'  bour,   and    every  man  his  brother,  faying,  Know  the 

*  Lord  ;  for  all  (hall  know  me,  from  the  lead  to  the 
<  greateft.  For  I  will  be  merciful  to  their  unrighteouf- 
'  nefs,  and  their  fins  and  their  iniquities  will  I  remember 

*  no  more  f  .'. 

This  Covenant  provides  for  all  its  objects  thofe  two 
capital  bleftings,  juftification  and  fan  edification  :  with 
which  glorification  is,  by  divine  conflitution,  infeparably 
connected ^.  "Well  might  the  Apoftle  fpeak  of  the 
covenants  of  promise  |(  :  for  the  language  of  this  fcedral 

*  Works,  Vol.  II.  p.  457,  468. 

fHeb.  viii.  ic,  II,  12,   Jer.  xxxi.  31 — 34. 

\  Hoatt.  viii.  29,  3c.       |j  Eph.  ii.  12. 


44  THE    GOSPEL    A    WARRAKT 

engagement  is  that  of  mere  grace,  and  all  in  the  form  of 
absolute  promifes.  /  wilt,  and  they  Jhall,  k  Jehovah's 
mode  offpeaking,  on  this  momentous  occafion.  All' 
the  covenantees,  it  is  here  afeertained,  {hall  be  rendered1 
both  wife  and  holy,. in  order  to  their  being  happy*  But: 
the  promifed  wifdom  and  holinefs,  it  is  very  obfervable,- 
are  plainly  reprefented  as  flowing,  from  that  mercy 
which  pardons  the  guilty.  A  free,  fail,  and  everlaiBng 
forgiveneis,  though  the  laft  particular  mentioned,  is 
ncvenhelefs  introduced  in  fuch  a  manner  as  evidently 
»hows,  that  it  moul<i  be  f.rjl  {ought,  at  the  hand  of 
fovereign  mercy— fought  by  fmoers,  not  as  already 
pofTeiTtng  any  degree  of  faaclity,  but  in  "order  to  it.  / 
will  put  my  laws  into  their  mind,  and  write  tkem  in  rfcif 
hearts — All  f ball  know  me — For  /  wilL  he.  merciful  td 
their  mrighieoafnefs,  and  their  fins  and  their  iniquities  will 
Iremml-erno  more.  This  is  perfectly  agreeable  to  that 
delightful  and  comprehensive  faying. ;  There  is  forgi-venefs 
with  Thee,  that  thou  mayest  be  feared. — Now,7 
this  divine  Covenant  including  the  grand  principles  of 
evangelical  truth ;  containing  all  the  blelTings  which 
perifhing  f.nners  want  j  and  exhibiting  thofe  bletfings  ii> 
unconditional  promifes,  or  as  matter  of  mere  grace  ;  it 
feems  not  only  natural,  but  neceftary  to  conclude,  That 
the  ungodly  are  completely  warranted  by  this  gracious 
constitution,  to  believe  in  Him,  who  bears  the  character 
of  its  Mediator  an.d  Surety  *. 

*  Keb.  vii,  23.  viii,  6. 


FOR    BELIEVING    IN    JESUS.  45 

Mr.  James  Hervey,  after  having  produced  the 
language  of  the  New  Covenant,  proceeds  thus  :  *  Where 
'  are  your  conditions  in  this  draught  ?  Where  are  any 
'  terms,  required  of  impotent  man  ?  Is  it  not  d\\  promife, 
1  from  the  beginning  to  the  end  ?  That  repentance,  and 

*  that  faith,  for  whofe  conditionality  you  plead,  are  they 

*  not  both  comprehended  in  this  heavenly  deed  ?  and 
'  comprehended  under  the  form  of  llejjings  vouchfafed, 

*  not  of  tajks  enjoined  ?  Does  the  contract  run  in  this 
'  manner  ?  /  require  and  command.  Or  in  this  drain  ? 
'  I  grant  and  bejlow.       The  Lord  fays,   /  will  put  my 

*  laws  ;  /  will  write  them.  The  work  fhall  not  be 
«  laid  on  my  creatures,  but  done  by  myfelf.      They  fiall 

*  be  my  people,  and  I  will  remember  their  fins  no  more. 
1  What  ?   provided  they  perform  fuch  and  fuch  duties. 

*  I  read  no  fuch  claufe.  •  I  fee  no  fuch  provifo.  All  is 
1  abfolutely  free  ;  dependent  on  no  performance  of  ours  ; 
'  but   flowing    from    fovereign,   fupreme,   felfinfluenced 

*  goodnefs  *.' — Thus  Dr.  Owen  :    *  The  Covenant  of 

*  God  is  not  fufpended  on  our  will,  or  on  any  conditions 

*  to  be  performed  by  us  ;  but  has  all  its  virtue  and  efTecT, 
«  from  the  authority,  the  fidelity,  and  the  grace  of  God 

*  himfelf.  For  it  is  an  abfolute  promife  of  grace  ;  nor 
■  is  there  any  condition  of  the  Covenant,  which  is  not 
<  contained  in  the  promife  itfelf  f.' 

*  Eleven  Letters  to  Mr.  J.  Wesley,  p.  1 70,  1 7 1.  See  alfo, 
p.  171,174,  175,  1/6. 

f  Theologoumena,  L.  III.  C.  i.  §  6.  Brem.  Vide  WiTSil  Oecon. 
Fed.  L.  III.  C.  i.  §  8 — 18.   ASla  Synod.  Dordrecb.    Pars  III.  p.  312. 


4^  1"*B    (feO-SPPL    A    WAR-RATM* 

Graehus  proclamations.   <  Ho  !  every  one  that  thhfteth, 
1  come  ye  to  the  waters,   and  he  that  hath  no  money: 

*  yea,  come,  buy  wine  and  milk  without  money  and  with ^ 
«  out  price.        Wherefore  do  ye  fpend  money   for  that 

*  which  is  not  bread  ?  and  your  labour  for  that  which 
'  f&tisfieth  not  ?  Hearken  diligently  unto  me,  and  eat 
1  ye  that  which  is  good,  and  let  your  foul  delight  ititlF 
'  in  fatnefs.   Incline  your  ear,  and  come  unto  me  :  hear, 

*  and  your  loul  fhaH  live  :  and  I  will  make  an  everlafting 

*  covenant  with  you,  even  the  fure  mercies  of  David — 

*  "Wifdom  hath  buikled  her  home,-  Ihe  haih  hewn   out 

*  her  feven  pilars:    (he-hath  killed  her  bealfe  ;   Hie  hatti 

*  mingled  her  wine  ;  me  hath  alfo  furnifhed   her  table. 

*  She  hath  fent  forth  her  maidens ;   me  crieth  upon  the 

*  higheft  places  of  the  city,    Whofo  isftmple,  let  him  turn 

*  in-  hither  !  As  for  him  that  wanteth  underftanding, 
«  foe  faith  to  him,  Come,  eat  of  my,  bread,  and  drink   of 

*  trie  wine  which  I  have  mingled — Jefas  ftood  and  cried, 

*  faying,  If  any  man  thirftki  him  come  wrto  me  and  drink*.* 

<  N^w  fche  proof  of  my  pofition  becomes  more  ftrong5, 
as&more  evident.  For  here  we  have  direclr,  loud,  and 
fefenin  addreffes,  to  guilty  and  miierable  creatures  that 
are  perilling  in-  their  fins — addrefTes,  in  the  form  of 
proclamations,  from  the  Father  of  mercies,  and  the  God 
of  all  grace,   to  the  fooli/h,  the  flawing,    and.  thofe  that 

*  Ifa.  lv.  i,  »,  3.     Prov.  ix.  I — $. 


PjOR    believing    IN    JESUS.  01 

have  4iQ  money  ;  but,  like  the  Prodigal,  arc  feeding  on 
fwinifh  hufks,  and  peri/hing  with  hunger.  Thefe  are 
the  patentees  in  the  heavenly  grant :  for  to  them  the 
proclamation  is,  *  Ho  /  .every  one  that  thirftethycom*  ye 
4  to  the  waters  ;  and  he  that  hath  no  money  :  yea,  coine 
f  to  my  richly  furnifhed  table,  there  gratuitously  to  feed 
'  on    royal   dainties,    which  are    the  provifions  of  my 

*  grace. '- — It  is  not  eafy  to  conceive  of  any  proclamation 
from  the  Court  of  Heaven,  that  "could  have  been  more 
happily  adapted  to  remove  difooura^gement  from  a  def- 
ending mind  ;  or  to  obviate  doubts,  refpecling  the 
ungodly  being  warranted  to  believe  in  Jefus  Chrift. 

Rind  invitations,  tv'tnning  perfuajlcns,  and  importunate 
intreaties.  *  Look  unto  Me,  and  be  ye  faved,  all  the 
f  ends  of  the  earth — Come   unto  Me,  all  ye  that  labour 

*  and  are  heavy  laden,  and  I  will  give  you  reft — The 

*  Spirit  and  the  bride  fay,  Come  :  and  let  him  that 
,'  heareth  fay,  Come  :  and  let  him  that  is  athirft  come  : 
'  and  zvhafoever  will,  let-  him  take  of  the  water  of  life 
'  freely — Go  out  quickly  into  the  ftreets  and  lanes  of 
'  the  city,  and  bring  in  hither  the  poor,  and  the  maimed, 
6  and  the  halt,  and  the  blind—Go  out  into  the  highways 

*  and  hedges,  and  compel  them  to  come  in — VJtperfuade 

*  men — We  are  ambafiadors  for  Chrift,  as  though  God 

*  did  beseech  you  by  us  ;  we  pray  you  in  Chri/lys 
*Jlead,  Be  ye  reconciled io  God.     For  he  hath  made  him 


4^  THE    GOSPEL    A    WARRANT 

1  to  be  fin  for  us,  who  knew  no  fin,  that  we  might  be 
*  made  the  righteoufnefs  of  God  in  him  *.' 

In  thefe  divine  teftimonies  we  behold,  what  the 
Pfalmift  calls,  The maryellov s  loving hindnefs  of  Godf . 
For  here  we    have,   not   only   the  mod  gracious  and 

"V- 

reiterated  invitations,  but  the  moft  attractive  perfuafions, 
and  the  moft  earned  folicitations— of  whom  ?  Why,  of 
thofe  who  are  far  from  a  (late  of  fanctity  :  being  blind 
to  their  fpiritual  interefts  ;  ftrongly  difajfecJed  to  God  ; 
abfolutely  incapable  of  providing  for  their  own  happinefs, 
not  being  able  either  to  work,  or  walk ;  the  moft  wretched 
of  mankind ;  and  little  better  than  a  nuifance  to  civ?! 
fociety.  For  what  purpofes  P  To  accept  of  rejl,  m 
Chrift,  for  their  fouls  :  to  be  reconciled  to  God :  and  to 
be  guejls  at  a  royal  banquet. — Yes,  here  we  have,  not 
only  the  Apoftles  of  Chrift,  but  Chrift  himfelf\  and,  in 
his  Ambafiadors,  even  the  divine  Father  ;  inviting, 
perfuading,  intreating  the  polluted,  impoverished,  perifh- 
ing  wretches,  to  regard  the  vicarious  work  of  Jefus,  as 
the  only  ground  of  their  juftification  ;  and  the  plentiful 
provifions  of  divine  grace,  as  containing  all  they  want 
for  their  complete  happinefs.  Thefe  invitations,  there- 
fore, may  be  juftly  confidered  as  a  direct  and  perfect 
warrant,    for    linners   of  every  nation,    and  of  every 

*  Ifa.    xlv.  22.     Matt.  xi.  28.     Rev.    xxii.  17.     Luke  xiv. 
21,  23.     2  Cor.  v.  11,  20,  21. 
f   Pfalm  xvii.  7.  xxxi.  21. 


FOR    BELIEVING     IN     JESUS.  49 

charatfer,  who  are   indulged  with  the  joyful  news,  to 
believe  in  Jefus. 

The  perfeel  readimfs,  and  the  facrea1  pleafure,  with 
which  the  Father  of  mercies  receives  returning  profligates. 
«  He  arofe  and  came  to  his  Father.  But  when  he  was 
1  yet  a  great  way  of,  his  Father  faw  him,   and  had  com- 

*  pajion,  and  ran,  and  fell  on  his  neck,    and  hijfed  him. 

*  And  the  fon  faid  unto  him,  Father,  I  have  finned 
«  againft  heaven  and  in  thy  fight,  and  am  no  more  wor- 
«  thy  to  be  called  thy  fon.  But  the  Father  faid  to 
«  his  fervants,  Bring  forth  the  bed  robe,  and  put  it  on 
'  him ;  and  put  a  ring  on  his  hand,  and  fhoes  on  his 
«  feet :  and  bring  hither  the  fatted   calf,  and    kill  it ; 

*  and  let  us  eat,  and  be  merry.     For  this   my  fon  was 

*  dead,  and  is  alive  again  ;    he  was  loft,  and  is  found. 

*  And  they  began  to  be  merry  *.' 

What  an  admirable  defcription  of  divine,  paternal 
mercy  ;  and  how  agreeable  to  the  gracious  import  of 
thofe  delightful  paffages  that  were  laft  reviewed  !  The 
parable  which  contains  this  exquifitely  tender  and 
charming  reprefentation  of  pardoning  mercy  and  free 
acceptance,  was  defigned  by  our  Lord  to  vindicate  his 
own  conduct  againil  the  objections  of  fcribes  and  Phari- 
fees  ;  to  rebuke  the  pride  of  felfrighteous  confidence  ; 

*  Luke  xv.  20 — 24. 
E 


SO  THE    GOSPEL    A    WARRANT 

to  encourage  perfons  of  the  mod  profligate  characters 
to  apply  for  mercy  ;  and  to  afTure  them  that,  in  fo 
doing,  they  fhall  not  be  difappcinted.  Difappoinied  I 
no  :  for,  be  their  tranfgreflions  ever  fo  many,  or  their 
demerits  ever  fo  great,  oar  Lord  reprefents  the  divine 
Father,  as  compaiTionately  meeting  each  profligate  upon 
his  return  ;  as  embracing  him,  with  parental  affection  ; 
as  palling  an  act  of  oblivion  upon  all  his  enormous 
offences  ;  as  inverting  him  with  the  robe  of  righteoufnefs ; 
as  adorning  him  with  the  beauties  of  holinefs  ;  and  as 
admitting  him  into  the  celeftial  family  :  all  which  is 
done,  without  one  unbraiding  word,  and  with  fupreme 
delight. — The  Prodigal  came,  fays  Mr.  Hervey, 
4  with  no  recommendation,  either  of  drefs,  of  perfon,  or 

*  of  character.  None  but  his  nakednefs,  his  mifery, 
'  and  an  acknowledgement  of  vilenefs  ;  which  had  every 
'  aggravating,  not  one  extenuating  circumftance.  Yet 
'  he  was  received — received  with  indulgence — received 

*  with  careffes — and,  without  flaying  to  provide  any 
'  handfome  apparel  of  his  own,  was  clothed  with  that 
<  befl  robe,  the  robe  of  a  Savioui's  righteoufnefs  *.' 
Such  is  divine  companion  !  Such  that  forgivenefs  which 
is  with  God  I  and  fuch  encouragement  is  there  for  the 
mofc  notorious  profligates  to  believe  in  Jefus ! 

Blejfmgs,  requejled  by  faints,  and  bejlowed  by  the  Lord, 
fur  his  own  fake— for  the  fake  of  his  goodnefs,  vfhis  mercy, 

*    The  r  on  and  Afpafio,  Vol.  III.   p.  312,  313.    • 


FOR    BELIEVING    IN    JESUS.  51 

and  of  his  name.  For  his  own  fake.  *  I,  even  T,  am 
1  he,  that  blotteth  out  thy  tranfgremons  for  mine  own 
<  fake — For  mine  own  fake,  even  for  mine  own  fake, 
'  will  I  do  it*.' — For  the  fake  of  his  goodncfs.     '  Ac- 

*  cording   to    thy  mercy  remember  thou  me,  for  thy 

*  goodnefs  fake,  O  Lordf  !' — For  the  fake  of  his  mercy. 
'  For  thy  great    mercies3  fake   thou   didft   not  utterly 

*  confume  them,  nor  forfake  them — Redeem  us  for  thy 

*  mercies'  fake  ! — Save  me,  for  thy  mercies7  fake  J.'-— 
For  the  fake  of  his  Name.     *  Do  not  abhor  us,  for  thy 

*  Name's  fake  ;  do  not  difgrace  the  throne  of  thy  glory  ! 

*  — I  had  pity,  for  my  holy  Name — I  do  not  this  for 

*  your  fakes,  O  houfe  of  Ifrael,  but  for  my  holy  Name's 
1  fake — For  my  Name's  fake  will  I  defer  mine  anger, 
'  and  for  my  praife  will  I  refrain  from  thee,  that  I  cut 

*  thee  not  off — I  will  fanctify  my  great  Name, — when  I 
1  have  been  fanclified  in  you — For  thy  Name's  fake,  O 
'  Lord,  pardon  my  iniquity ;   for  it  is  great — Help  us, 

*  O  God  of  our  falvation,  for  the  glory  of  thy  Name — 

*  Do  thou   for  me,  O   God  the   Lord,  for  thy  Name's 

*  fake— O  Lord,  though  our  iniquities  teftify  againfl  us, 
«  do  thou  it  for  thy  Name's  fake  ! — For  thy  Name's  fake, 

*  lead  me  and  guide  me — He  leadeth  me  in  the  paths  of 
1  righteoufnefs,   for  his  Name's  fake — Quicken  me,  O 

*  Lord,  for  thy  Name's  fake- -He  faved  them   for  his 

*  Ifa.  xliii.  25.  xlviii.  II.  f   Pfalm  xxv.  7. 

$  Neh.  iz.  31.     Pfaknsliv.  26.  vi.  4. 


52  THE     GOSPEL    A    WARRANT 

'  Name's  fake  -The  Lord   will  not  forfake  his  people, 
*  for  his  great  Name's  fake  *.' 

It  is  hence  apparent,  that  God,  in  the  beftowment 
of  blefTings  on  the  children  of  men,  is  not  influenced  by 
the  purity  of  their  hearts,  the  piety  of  their  lives,  or  the 
woithinefs  of  their  characters;  but  by  a  regard  to  his 
own  eternal  perfection  ;  to  the  fupreme  excellence  of 
his  own  revealed  Name  ;  and  to  the  everlaPung  honour 
of  his  own  immenfe  goodnefs.  No  :  the  blelTings  of 
lalvation,  on  whomfoever  conferred,  are  never  to  be 
confidered  as  diitinguifhing  worth,  and  rewarding  merit ; 
but  as  defigned  to  difplay  the  riches  of  divine  mercy, 
and  the  glory  of  the  divine  character,  by  relieving  the 
wretched,  and  faving  the  unworthy. — Now,  the  Divine 
Majefty  having  revealed  himfelf  as  exercifing  mercy, 
and  granting  fpiritual  blelTings,  for  his  onvnfake  ;  the 
polluted,  ungodly,  and  perifning  finner  is  completely 
warranted  to  rely  on  that  mercy,  as  manifeited  in  the 
atonement,  for  pardon,  acceptance,  and  peace,  inde- 
pendent of  every  other  confideration.  This  perfectly 
fuits,  not  only  the  apellate  Itate  of  man,  but  the  peerlefs 
majelty  of  God.  For  as  he  is  poiTelTed  of  boundlefs 
Being  ;  as   all  creatures  received  their  exiltence  from 

*  Jcr.  xiv.  %I.  Ezek.  xxxvi.  ai,  12.  Ifa.  xlviii.9.  Ezek. 
xxxvi.  23.  Pf.  xxv.  11.  lxxix.  9.  cix.  21.  Jer.  xiv.  7.  Pf. 
xxxi.  3.  xxiii.  3.  cxlmV  II.  cvi.  8.  I  Sam.  xii.  22.  Sec  alio 
Jolh.  vii.  9.     Extk.  xx.  9,  14,  %%,  44. 


TOR    BELIEVING     IN'    JESUS.  53 

his  power,  and  are  entirely  dependent  on  hispleafure;  and 
as  the  fum  total  of  all  created  exiftence  is  but  an  atom, 
in  compaiifon  with  him  ;  fo  he  acts  perfectly  agreeable 
to  his  own  character,  in  making  himfelf  the  ultimate 
end  of  his  whole  conduct,  and  in  all  things  confuting 
his  own  glory. 

The  palTages  here  produced,  being  all  extracted  from 
the  Old  Teftament,  are  quite  fuitable  to  that  revelation 
which  God  made  of  himfelf  under  the  Jewifh  (Economy  ; 
and  to  the  import  of  his  name  JEHOYAH,  by  which 
he  made  himfelf  known  to  the  chofen  tribes.  For  that 
Name  was,  in  a  peculiar  manner,  his  own  *  :  by  which 
he  was  diitinguimed,  as  the  only  Object  of  Ifrael's  wor- 
fliip  and  as  their  King,  from  all  the  Deities  and  Sove- 
reigns of  the  ancient  Heathens.  This  moft  Auguffc 
Name,  together  with  its  glorious  import,  he  pro- 
claimed to  Mofes  in  the  moft  folemn  and  command- 
ing manner  f  :  to  which  Name,  and  its  comprehenfive 
ilgnificancy,  reference  is  apparently  had  in  many  of  the 
texts  juft  adduced.  Mofes,  on  a  very  forrowful  occafion, 
regarded  it,  as  affording  the  mod:  powerful  plea  with  God, 
on  the  behalf  of  Ifrael,  when  they  had  greatly  offended, 
and  were  threatened  with  extermination  %.  Jofhua, 
too,hasrecourfe  to  the  fame  fublime  Character,  in  pleading 

*   Exol  \\.  2,  3.     Pfalm  lxxxiii.   18. 

■J  EwkL  xxsiii.  i3,  19.  xxxiv.  5—8.       J  Numb.  xiv.  17—20. 
E    2 


54  THE    GOSPEL    A    WARRANT 

the  caufe  of  Ifrael  at  his  Maker's  footilool,  when  they 
were  under  the  tokens  of  divine  anger  *.  The  facred 
import  of  this  Name  was,  to  the  ancient  faints,  like  a 
Jlrong  tower  f ,  or  an  impregnable  fortrefs,  for  the 
encouragement  and  confidence  which  they  derived  from 
it.  Really  to  underftand  the  fruitful  fignificancy  of  it, 
was  always  attended  with  confidence  in  the  God  of 
Ifrael.  For  it  is  written,  They  that  know  thy  Name 
will  put  their  trujl  in  thee\. — Now,  if  the  revealed 
character  of  God,  under  the  Old  CEconomy,  was  preg- 
nant with  encouragement  for  miferable  finners  to  rely 
on  his  mercy  for  pardon  and  falvation  ;  it  cannot  be 
fuppofed  that  evangelical  truth,  under  the  Chriitian 
fyltem,  is  lefs  favourable  to  the  caufe  of  human  hope.— -- 
Relative  to  the  name  JEHOVAH,  Dr.  Owen  fays: 
■  To  be  known  by  this  Name  ;    to  be  honoured,  feared, 

*  believed  as  that  declares  him,  is  the  great  glory  of  God. 
'  And  {hall  this  fail  us  ?   Can  we  be  deceived  trufring  in 

*  it,  or  expecting  that  we  (hall  find  him  to  be  what  his 
«  Name  declares  ?    God  forbid  ||  !' 

Spiritual  blejfings  alfolutely  free  and  irrevocable  gifts. 
1  Being  juftrfiedjWy,  by  his  grace — The  grace  of  God, 

*  and  the  gift  bygraee,  which  is  by  one  man,  Jefus  Chriit, 
«  hath  abounded  unto  many — The  free  gift  is  of  many 

*  Jojh.  vii.  c.  f  Prov.  xviii.  10.  i  Pf.  is.  ic 

!j    On  CKXX  fy'rtr,  p.  I??. 


FOR    BELIEVING    IN    JESUS.  55 

'  offences  unto  justification — They  which  receive  abun- 

*  dance  of  grace,  and  of  the  gift  of  righteoufnefs — By 
«  the  righteoufnefs  of  One,  the  free  gift  came  upon  all 

*  men  unto  juftification  of  life — The  things  that  are 
'  freely  given  to  us  of  God — Wine  and  milk,  without 
'  money ,  and  without  price — The  gift  of  God  is  eternal 
'  life,  through  Jefus  Chrifl  our  Lord — He  that  fpared 

*  not  his  own  Son,  but  delivered  him  up  for  us  all,  how 
1  ill  all  he  not  with  him  alfo  freely  give  us  all  things — 
'  Thou  haft  received  gifts  for  men ;  yea,  for  the  rebellious 
t  alfo — The  gifts  and  calling  of  God  are  without  repen- 
1  tance  *.' 

How  admirably  adapted  is  the  (Economy  of  Redemption 
to  our  apoftate  ftate  !  Are  we  miferable  ?  God  is  mer- 
ciful. Are  we  unworthy  ?  God  is  gracious.  Are  we, 
to  the  Iaft  degree,  impoveriflied  ?  God  is  immenfely 
bountiful.  The  fpiritual  bleflings  which  he  confers,  are 
ahfolutely  free  gifts  ?  and  gifts,  we  know,  are  not  pur- 
chafed,  but  beftowed  :  not  obtained  upon  conditions  to 
be  performed,  but  received  as  matter  of  mere  favour. 
The  bleflings  of  divine  grace  were  not  intended  to  recog- 
nife  moral  worth,  but  to  relieve  the  indigent ;  not 
defigned  to  indicate  holy  qualities  in  the  receiver,  but 
to  difplay  generofity  in  the  giver. — When  we  rer]e<5t  on 

*  Rom.  iii.  24.  v.  15,16,  17,  18.     1  Cor.  ii.  12,     Ifa.  lv.  1, 
Rora.  vi.  23.    viii.  32.     Pf.  kviii.  18.     Rom.  xi.  27. 


5^  THE    GOSPEL    A    WARRANT 

the  perfonal  dignity  of  Chrift,  as  the  Son  of  God ;  on 
the  unchangeable  intereft  he  had  in  his  Father's  love  ; 
and  on  the  Father  delivering  him  up  to  an  execrable 
death  for  mere  linners  ;  we  ceafe  to  wonder  that,  with 
Him,  he  freely  beftows  all  fpiritual  blemngs,  without 
any  regard  to  worthinefs  in  them  on  whom  they  are 
conferred.  Becaufe  the  gift  of  Ch'rifl:  himfelf  is  the 
grand  evidence  of  God's  love  to  finners  ;  incomparably 
greater  than  that  of  authorifing  the  ungodly  to  believe 
in  Jefus,  or  than  that  of  his  giving  heaven  to  faints. 

Divine  love,  mercy,  and  grace,  directly  oppofed  to  works 
and  worthinefs  of  every  kind,  and  of  every  degree.   *  Herein 

*  is  love,  not  that  we  loved  God,  but  that  he  loved  us — It 
1  is  not  of  him  that  willeih,  nor  of  him  that  runneth,  but 
'  of  God  that  fhoweth  mercy — Not  of  works,  but  of  him 
'  that  calleth — To  him  that  workcth  is  the  reward  not 

*  reckoned  of  grace,  but  of  debt.    But  to  him  that  work 

*  eth  not,  but  bejieveth  on  him  that  juftifieth  the  ungodly, 

*  his  faith  is  counted  for  righteoufnefs.     Even  as  David 

*  alfo  dtfcribeth  the  blefTednefs  of  the  man,  unto  whom 

*  the    Lord    imputeth    righteoufnefs    without    works — 

*  Therefore  it  is  of faith,  that  it  might  be  by  grace ;  to  the 

*  end  the  promife  might  be  fure  to  all  the  feed — By 
1  grace  ye  are  faved,    through  faith  ;   and   that   not  of 

*  yourf elves  :  it  is  the  gift  of  God  :   not    of  works,  left 

*  any  man  mould  boaft — Not  by    works  of  righteoufnefs 

*  which  we  have  done,  but  according  to  his  mercy    he 


FOR    BELIEVING    IN    JESUS.  57 

'  faved  us — Who  hath  faved  us,  and  called  us  with  an 
'  holy  calling,  not  according  to  our  works,  but  according 
'  to  his  ovjn  pu  pofe  and  grace,  which  was  given  us  in 
1  Chrift  Jefus  before  the  world  began — If  by  grace, 
'  then  it  is  no  more  of  works  :  otherwife  grace  is  no  more 
*  grace  :  But  if  it  be  of  works,  then  it  is  no  more  grace  : 
otherwife  work  is  no  more  work  *.' 

This  oppofition  between  divine  mercy,  and  human 
works  ;  the  grace  of  God,  and  the  worthinefs  of  man  ; 
is  very  obfervable,  and  extremely  important.  For  the 
contrafted  view  that  is  here  given  of  thefe  particulars,  is 
far  from  being  an  incidental  thing.  We  do  not  find  it, 
in  the  Apoftolic  Writings,  once  or  twice  only  ;  and 
that  with  reference  to  articles  of  comparatively  fmall 
confequence  ;  but,  in  many  places,  in  an  argumentative 
manner,  and  relative  to  bleflings  of  the  highejl  moment. 
The  fentiment,  therefore,  which  is  conveyed  by  this 
contrafted  form  of  expreflion,  is  to  be  conlidered  as  a 
grand  principle  of  the  apoftolic  doctrine  ;  and  this  mode 
of  fpeaking,  as  the  current  language  of  Infpiration, 
relative  to  thofe  capital  bleflings,  election,  converfion, 
pardon,  and  juftification. 

Now,  refpedHng  the  objects  of  God's  eternal  choice, 
their  converfion  to  Chrift,  their  complete  forgivenefs,  and 

*   1  John  iv.  10.     Rom.  ix.  16,  II.  iv.  5,  6,  16.     Eph.  ii.  8, 
9.     Titus  iii.  5.     %  Tim.  i.  9.     Rom,  xi.  6. 


5$  THE     GOSPEL    A    WARRANT 

their  perfect  acceptance  with  the  Moft  Holy ;  the  reafonings 
of  Paul,  where  this  kind  of  language  is  ufed,  plainly 
mow,  that  his  defign  was  entirely  to  exclude,  not  only 
all  merit  flriifrly  fo  called,  but  all  comparative  worthinefs. 
Yes,  he  intended  to  prove,  that  God,  in  the  beftow- 
rnent  of  thefe  bleiTings,  has  not  the  Ieair.  regard  to  per- 
gonal holinefs,  or  moral  worth,  in  the  favoured  objects 
of  his  kindnefs  ;  but  confiders  them  as  equally  unworthy 
with  thofe  who  finally  perifh.  Nay,  in  the  laft  of  thefe 
inftructive  paflages  the  Apoftle  proves,  profeffedly  and 
in  a  formal  manner,  that  grace  and  wot  ks,  or  divine 
favour  and  comparative  human  worthinefs,  are  fo  oppo- 
fite  one  to  another,  that  it  is  impofTible  for  them  to  con- 
cur in  procuring  the  fame  bleiTings.  So  that  whofoever 
confiders  himfeif  as  diflinguimed  from  others,  by  virtuous 
habits  or  pious  performances,  and  thence  derives  encoH- 
ragement  to  look  for  acceptance  with  God  through  the 
imputed  righteoufnefs  of  Chrift,  confounds  the  moft 
oppofite  ideas  relating  to  an  affair  of  the  higheft  moment ; 
rejects  the  determination  of  Paul ;  and  rauft  be  mifera- 
bly  difappointed. — I  faid,  comparative  human  nvor- 
thinefs  :  for  that  is  all  which  the  nature  of  the  cafe  admits. 
Becaufe  worthinefs  of  divine  blefiings,  in  a  ftrict,  legal, 
abfolute  fenfe,  and  efpecially  as  to  apoflate  creatures,  is 
impofiible.  Confequently,  the  gofpel,  in  which  this 
contraft  between  grace  and  works  is  thus  frequently 
formed,  muft  be  confidered  as  authorifing  the  ungodly 
to  believe  in  Jefus. 


FOR    BELIEVING    IN    JESUS.  59 

Divine  fidelity  engaged,   that  none  of  ihofe  <who  believe  in 
Chrijl  jhall  be  a "/appointed.      *  JP'hofcever  belie veth  in  him 

*  Jkall  not perifi,  but  have  eternal  life — He  that  believ- 

*  eth  on  the  Son  hath  everlijling  life — Him  that  corneth 

*  to  me  I  will  in  no  wife  cajl  out — /  will  give  him  refl — 

*  Whofoever  liveth  and  believeth  in  me  Jhall  never  die — 

*  He  that    believeth    and  is  baptized,  Jhall  l/e  faved — 

*  Whofoever  believeth  on  him  Jhall  not  be  ajhamed*.f 

That  divine  fidelity  is  here  pledged,  for  the  ever- 
laftingfecurity  of  all  who  really  believe  in  Jefus,  will  not 
be  difputed  by  thofe  that  maturely  confider  the  gracious 
declarations,  and  revere  the  facred  Writings.  It  is 
equally  clear,  that  thefe  pafTages  exhibit  the  Lord 
Redeemer  as  free  for  miferable  finners,  of  every  nation, 
and  of  every  character,  to  whom  the  glad  tidings  come. 
For  the  language  is  not,  He  that  is  difpofed  to  keep  the 
divine  commands — He  that  has  performed  conditions — 
Whoever  is  comparatively  worthy — and  believeth  in 
Chrift :  but,  He  that  believeth — Whofoever  believeth, 
Confequently,  this  exhibition  of  Chrift,  and  that  afTu- 
rance  of  complete  falvation  to  all  that  believe  in  him, 
attelt  the  fatf:  for  which  I  contend. 

Acts  and  precedents  of  divine  mercy,  in  pardoning  the 
greatejl   offences,     and  in    faving    the    vilejl   of  fnners. 

*  John  iii.  15.  16,  36.  yj.  37.  Matt.  si.  28.  John  x.  zi. 
Markxvi.  16.     Rom.  ix.  33. 


60  THE    GOSPEL    A    WARRANT 

4  Neither  fornicators,  nor  idolators,  nor  adulterers,  nor 
4  effeminate,  nor  abufers  of  themfelves  with  mankind, 
4  nor  thieves,  nor  covetous,   nor  drunkards,  nor  revilers, 

*  nor  extortioners,  fhall  inherit  the  kingdom  of  God. 
* 'And  such  (ti^t*)  were  fome  of  you  :  but  ye  are 
4  warned,  but  ye  are   fanclifled,   but  ye  are  juitified  in 

*  the  name  of  the  Lord  Jefus,  and  by  the  Spirit  of  our 
4  God — We  ourfehes  alfo  were  fometime  foolifi,  difo- 
4  bedient,  deceived,  ferving  divers  lufts  and  pleafures, 
4  living  in  malice  and  envy,  hateful  and  hating  one  another, 
4  But  when  (ot*)  the  kindnefs  and  love  of  God  our 
4  Saviour  toward  man  appeared  ;  not  by  works  of  righte- 
4  oufnefs  which  we  have  done,  but  according  to  his 
4  mercy  he  faved  us — Dead  in  trefpafTes  and  fins ; 
4  wherein,  in  time  paft,  ye    walked   according  to  the 

*  courfe  of  this  world,  according  to  the  prince  of  the 
4  power  of  the  air,  the  fpirit  that  now  worketh  in  the 
1  children  of  difobedience  :  among  whom  we  all  had 
4  our  converfation  in  time  pad  in  the  lufts  of  our  flefh, 
4  fulfilling  the  defires  of  the  flefh  and  of  the  mind  ;  and 
4  were  hy  nature  the  children  of  wrath,  even  as  others. 
4  But  God,  who  is  rich  in  mercy,  for  his  great  love 
4  wherewith  he  loved  us,  even  when  we  were  dead  in 
4  fin,  hath  quickened  us  together  with  Chrift,  (by  grace 

*  ye  are  faved;)  and  hath  raifed  us  up  together,  and 
4  made  us  fit  together  in  heavenly  places  in  Chrift 
4  Jefus:  THAT  in  the  ages  to  come  he  might  Jhew 
4  the  exceeding  riches  of  his  grace    in  his  kindnefs  toward 


FOR     BELIEVING     IN    JESUS.  6l 

«  us  through  Chrtfl  Jefus—l  was  there  a  blafphemcr,  and 

<  a perfecutor,  and  injurious*  :  but  I  obtained  mercy, 
«  becaufe  I  did  it  ignorantJy  in  unbelief.     And  the  grace 

<  of  our  Lord  was  exceeding  abundant  with  faith  and 
■  love  which  is  in  Chrift  Jefus.  This  is  a  faithful  faying, 
«  and  worthy  of  all  acceptation,  that  Chrift  Jefus  came 

*  into  the  world  to  fave  finners  ;  of  whom  /  am  chief. 

*  Howbeit,  for  this  caufe  I  obtained  mercy,  that  in  me 

*  THE  CHIEF  (t puree)  Jefus  Chrijl  might Jhew  forth  all 
«  long-fuferingy   for  A  PATTERN  to  them  which 

'  SHOULD  HEREAFTER  BELIEVE  IN  HIM  TO  LIFE 
'  EVERLASTING  f.9 

That  thefe  inftances  of  faving  mercy  were  entered  on 
divine  record,  as  afls  and  precedents  of  the  Court  of 
Heaven  ;  and,  under  that  very  notion,  are  to  be  regarded 
by  finners  in  all  future  ages,  the  texts  themfelves  inform 
us.  Now,  as  thefe  authenticated  fads  difplay  the  riches 
of  reigning  grace,  in  faving  fome  of  the  mod  abominable 
characters  that  ever  lived ;  and  as  thefe  inftances  of 
fuperabounding,  fovereign  mercy  to  profligate,  impious 
wretches,  were  intended  by  Jefus  Chrift  as  a  pattern  of 
his  own  procedure  in  following  times  ;  they  muft  be 
confidered  as   warranting  the  moft  deteftably  vile  to 

*  Beza  here  exclaims,  *  Behold,  what  preparatory  deferts  the 
'  Apoftle  produces  !' 

f  i  Cor.  vi.  9,  10,  ii.  Titus  iii.  33  4,  5.  Eph.  ii.  1 — 7. 
I  Tim.  i.  13 — 16. 

F 


62  THE    GOSPEL    A    WARRANT 

believe  in  our  Almighty  Saviour.  For  it  is  not  eafy  to 
conceive  of  more  flagitious  characters,  than  fome  of  thofe 
that  are  here  fpecified.  Yet  they  were  encouraged  to 
believe  in  Jefus.  On  him  they  relied,  and  were  not 
difappointed. — Did  but  thofe  profligates  who,  by  a 
courfe  of  enormous  offences,  are  funk  into  a  kind  of 
hardened  defpair,  underftand  the  defign  of  thefe  acts 
and  precedents,  they  would  no  longer  fay,  with  fome 
in  the  Prophet,  There  is  no  hope  :  no  ;  for  ive  have 
loved jlr angers,  and  after  them  will  we  go  *.  For  the 
plenitude  of  that  revealed  provifion  which  fovereign 
mercy  has  made  to  relieve  the  chief  of  finners,  is,  as 
one  obferves,  *  A  firm  bottom  of  comfort  againft   the 

*  guilt  of  the  moft  bloody  and  crimfon  fins.  Becaufe 
<  free  grace  is  not  tied  to  any  rules  :  it  may  do  what  it 

*  pleafeth  f/  confidently  with  the  rights  of  juflice. 

Do  the  infpired  writers  teach,  that  awful  judgments, 
inflicted  on  the  rebellious  Ifraelites,  were  committed  to 
facred  record  for  cur  admonition  ^,  and  to  guard  usagainfr. 
fin  ?  they  alfo  inform  us,  that  the  juftification  of  Abra- 
ham by  faith,  and  without  works,  was  recorded  for  our 
inftruclion  §,  refpecling  that  capital  blefiing  of  divine 
grace.  Nay,  Paul  afTures  us,  that  whatever  things  were 
written   aforetime,    were  written  for  our  learning  :  that 

*  Jer.  ii.  25, 

f   Dr.  Sfurstowe's  V/dh  of  Salvation,   p.  JI. 

\  I  Cor.  x.  11.  §  Rom.  iv.  23,  24. 


FOR     BELIEVING     IN    JESUS.  63 

we,  through  patience ',  and  comfort  of  the  Scriptures,  might 
have  hope  *.  On  this  ground,  therefore,  we  may 
fafely  conclude,  that  the  numerous  particular  in  fiances 
of  divine  forgivenefs,  which  (land  recorded  in  holy 
Scripture,  were  intended  to  encourage  hope  in  the  guilty 
bread,  and  to  produce  reformation  in  the  profligate  life. 
Have  we,  for  example,  undoubted  reafon  to  conclude, 
that  perfect  pardon  was  gracioufly  granted,  to  Lot  for 
his  drunkennefs  and  incefl — to  David,  for  his  adultery 
and  murder — to  ManafTeh,  for  his  outrageous  and  mon- 

Jlrous  wickednefs — to  publicans  and  profKtutes,  for  their 
extortion  and  impurity — to  Peter,  for  denying  his  Lord 
with  imprecations  and  perjury — to  a  crucified  robber  and 
rufHan,  for  his  obduracy  and  hlafphemy,  of  which  he  was 
guilty  but  a  little  before  he  expired  on  a  gibbet — to  any 
of  the  Jews,  for  the  unparalleled  crime  of  crucifying 
Mefliah,  the  Son  of  God— to  Saul  of  Tarfus,    for  blaf 

pheming  Chrifr.  and  murdering  the  faints — and  to  the 
Philippian     Jailor,    for   his  perfection  and  intentional 

f elf  murder  f  ? — all  thefe  facts  proclaim  in  our  ears, 
THERE  is  forgiveness  with  god,  that  he  may  be 
feared  !    Their  language,    to   the  mofl    impious  and 

*  Rom.  xv.  4. 

f  Gen.  xix.  31—38  a  Sam.  xii.  2  Chron.  xxxiii.  Mntt. 
xxi.  31.  32.  Luke  vii.  29,  32 — 50.  Matt,  xxvii.  74.  Mark 
xiv.  71.  Matt,  xxvii.  44.  Mark  xv.  32.  Luke  xxiii.  39 — 43. 
xxiii.  34.  xxiv.  47.  A6h  ii.  41.  iv.  4.  A<5U  ix.  1.  xxii.  4. 
xxvi.  10,  IX.  xvi.  27 — 34. 


64  THE    GOSTEL    A    WARRANT 

abandoned,  is,  Let  the  wicked  forfake  his  way,  and  the 
unrighteous  man  his  thoughts  :  and  let  him  return  to  the 
Lord,  and  he  will  have  mercy  upon  him  ;  and  to  our  God, 
for  he  will  abundantly  pardon. — I  will  conclude 
this  particular  in  the  following  words  of  Dr.  Owen  : 
'  I  may  fafely  fay,  that  there  is  no  fmy  no  degree  of  fin, 

*  no  aggravating  circumjlance  of  fin,  no  kind  of  continu- 
Q  ance  in  fin,  (the  only  fin  excepted)  but  that  there  are 
'  thofe  in  heaven  who  have  been  guilty  of  them*.' 

The  riches  of  pardoning  mercy,  and  the  benefits  of favlng 
grace,  are  the  joy,  the  glory,  and  the  fang,  of  believers  on 
earth,  and  of  the  beatified  In  heaven.     *  Blefs  the  Lord, 

*  O  my  foul,  and  forget  not  all  his  benefits  !    Who  for- 

*  giveth  all  thine  iniquities,  who  healeth  all  thy  difeafes 

*  — I  have  blotted  out  as  a  thick  cloud  thy  tranfgreflions, 

*  and  as  a  cloud  thy  fins  :  return  unto  me  ;  for  I  have 
'  redeemed  thee.      Sing,   O  ye  heavens,  for  the   Lord 

*  hath  done  it  :  Jhout,  ye   lower  parts  of  the   earth,  : 

*  break  forth  into  finglng,  ye  mountains,  O  forefr,  and 
'  every  tree  therein  :  for  the  Lord  hath  redeemed  Jacob, 

*  and  glorified  himfelf  in  Ifrael — I  will  greatly  rejoice  in 

*  the  Lord,  my  foul  (hall  be  joyful  in  my  God.      For  he 

*  hath  clothed  me  with  the  garments  of  falvation,  he 
'  hath  covered  me  with  the  robe  of  righteoufnefs — Who 

*  is  a  God  like  unto  thee,  that  pardoneth  iniquity,   and 

*   On  the  cxxx  Pfalm,    p.  147. 


FOR    BELIEVING     IN    JESUS.  6$ 

1  pafTeth  by  the  tranfgreflion  of  the  remnant  of  his  heri- 
1  tage  ! — God  foibid  that  I  mould  glory,  fave  in  the 
'  crofs  of  our  Lord  Jefus   Chrift — We  joy   in  God, 

*  through  our  Lord  Jefus  Chrift — Rejoice  in  the  Lord 

*  alway  :  and  again  I  fay,   Rejoice — Of  Him  are  ye  in 

*  Chrift  Jefus,    who  of  God  is  made  unto  us  wifdom, 

*  and  righteoufnefs,  and  fan&ification,  and  redemption  : 

*  that,  according  as  it  is  written,  He  that  glorieth,  let 
1  him  glory  in  the  Lord — Blejfed  be  the  God  and  Father 

*  of  our  Lord  Jefus  Chrift,  which  according  to  his  abun- 
K  Jaiit  mercy  hath  begotten  us  again  to  a  lively  hope — 

*  They  Jung  a  neiv  fong,  faying,  Thou  art  worthy  to  take 

*  the  book,  and  to  open  the  feals  thereof :  for  thou  waft 

*  {lain,  and  haft  redeemed  us  to  God  by  thy  blood,  out 
'  of  every  kindred,  and  people,  and  tongue — Joy  jhall 
i  be  in  heaven  over  one  finner  that  repenteth — There  is 
'  joy  in  the  prefence  of  the  angels  of  God  over  one  finner 

*  that  repenteth*.' 


That  the  grant  of  complete  pardon,  and  the  enjoy- 
ment of  fpiritual  peace  ;  the  hope  of  everlafting  happi- 
piDefs,  and  the  eternal  fruition  of  heaven  ;  mould  excite 
joy,  and  produce  praife,  there  is  no  reafon  to  wonder  : 
efp-;ciaily,  when  the  bkflednefs  included  in  thefe  incom- 


*  Pfalmciii.  2,  3.     list.  xliv.  22,  23.   Ixi.  10.     Mitrah  vii.  18. 
Gal.  vi.  14.       Rom.  v.  ir.       Philip,  iv.  4.       1  Cor.  i.  30,  31,  j 
I  Pet.  i.  3.     R-cv.  v.  9.     Luke  xv.  7,  10. 

F    2 


.66  THE    GOSPEL    A    WARRANT 

parable  benefits  is  confidered  as  the  fruit  of  mere  fove- 
reign  favour,  through  the  blood  of  Jefus  ChriiT: ;  which 
is  manifeftly  the  cafe  here.  But,  in  proportion  as  the 
forgivenefs  of  our  fins,  and  the  acceptance  of  our  perfons, 
are  confidered  as  depending  on  conditions  performed, 
or  on  qualifications  obtained,  by  us  ;  there  is  reafon  of 
joy  in  our  own  exertions  and  worthinefs  *  :  which  is 
diametrically  contrary  to  the  apoftolic  doctrine  of  falva- 
tion  by  grace  f .  For  the  language  of  every  real  believer 
is,  Not  unto  us,  0  Lord,  not  unto  us,  but  unto  thy  Name 
give  glory,  for  thy  mercy,  and  for  thy  truth's  fake  ijl.  The 
gratitude,  therefore,  the  joy,  and  the  exultation  of 
fcriptural  faints,  for  fpiritual  Weffings,  infer  the  point  for 
which  I  am  pleading. 

"The  eternal  def i gn  of  God,  in  the  work  of  falvalion  by 
Jefus  Chrifl,  tuas  to  manifefl,  exalt,  and  for  ever  to  glorify 
his  oivn  grace,  in  rendering  the  unworthy  everlaflingly 
happy.  *  For  my  Name's  fake  will  I  defer  mine  anger, 
«■  and  for  my  praife  will  I  refrain  from  thee,  that  I"  cut 
*  thee  not  off — Help  U3,  O  God  of  our  falvation,  for 
4  the  glory  of  thy  Name — Having  predeftinated  us  to 
«  the  adoption  of  children  by  Jefus  Chrift  to  himfelf, 
*-  according  to  the  good  pleafure  of  his  will,    to   the 

'  PRAISE   OF     THE   GLORY   OF     HIS     GRACE In  whom 


*  Rom.  iv.  9-,       f  Rom.  iii.  27.     I  Cor.  iv.  7.  Eph.  ii.  5 — 9, 
\  Pfalm  cxv.  1. 


FOR    BELIEVING    IN    JESUS.  67 

^alfo  we  have  obtained  an  inheritance — that  we  fliould 

*  be  to  the  praife  of  his  glory — Ye  were  fealed  with  that 

*  Holy  Spirit  of  promife,  which  is  the  earned  of  our 
4  inheritance,  until  the  redemption  of  the  purchafed 
4  pofleflion,  unto  the  praife  of  his  glory  *.' 

As,  in  that  mod  wonderful  of  all  works,  redemp- 
tion, the  defign  of  God  was  to  manifeft,  illuftrate, 
glorify,  his  own  grace  ;  as  the  glad  tidings  of  falvation 
by  Jefus  Chrift  reveal  that  grace,  in  connection  with  its 
defign  ;  and  as  no  do&rine  deferves  the  name  of  gofpsl, 
which  does  not  exhibit  the  grace  of  God,  as  abounding, 
reigning,  glorious — worthy  of  everlafting  admiration 
and  praife  ;  the  genuine  gofpel  muft  be  confidered  as 
encouraging,  inviting,  warranting,  the  moft  ungodly  to 
believe  in  Jefus.  For  divine  grace,  in  election,  redemp- 
tion, regeneration,  and  juftifkation,  has  no  concern 
with  any  befides  the  abfolutely  unworthy.  To  this  its 
very  nature,  and  the  defign  of  God  in  difpenfing  the 
bleffings  proceeding  from  it,  are  completely  adapted. 
Its  very  nature.  For  it  is  not  merely  grace,  though  as 
fuch  it  muft  be  fovereign  ;  but  it  is  grace  with  a  glory 
around  it — The  glory  of  his  grace,  is  the  language  of 
Paul.  Now,  an  efTential  part  of  its  mod  mining,  illuftrious, 
glorious  qualities  muft  confift,  in  its  being  abfolutely  free, 
and  infinitely  rich.     The  former,   as  to  its  objects  ;  the 

*  Ifa.  xlviii.  9.   Pfalm  Ixxix.  9.     Eph.  i,  5,  6,  II— 14, 


68  THE    GOSPEL    A    WARRANT 

latter,  as  to  its  benefits  :  and  both,  as  providing  for  the 
altogether  vile.  The  defign  of  God  in  difpenfing  the  blef 
fings  proceeding  from  it.  This  was,  we  are  here  exprefsly 
informed,  not,  ultimately,  our  happinefs,  though  that 
be  a  great  defign  ;  much  lefs  the  rewarding  of  human 
worth  ;  but  his  own  praise — the  praife  of  his  own 
glory — and  the  praife  of  the  glory  of  his  grace. 


*  If  there  be  any  pardon  with  God,'  fays  Dr.  Owen, 
«  it  is  fuch  as  becomes  him  to  give.     When  he  pardons, 

*  he  will  abundantly  pardon.  Go  with  your  halfforgive- 
(  nefs,  limited,  conditional  pardons,   with  referves  and 

*  limitations  unto  the  Ions  of  men  :  it  may  be,  it  may 
6  become  them  ;   it  is  like  themfelves.     That  of  God  is 

*  abfolute  and  perfect ;   before  which  our  fins   are  as  a 

*  cloud  before    the    Eaft   wind,    and  the  riling  fun. 

*  Hence  he  is  faid  to  do  this  work,  with  his  whole  heart 
i  and  with  his  whole  foul — This  forgivenefs  is  in  or  with 

*  God,  not  only  fo  as  that  we  may  apply  ourfelves  unto 

*  it,  if  we  will,  for  which  he  will  not  be  offended  with 
'  us  ;  butfo,  alfo,  as  that  he  hath  placed  his  great  glory 
'  in  the  declaration  and  communication  of  it :    nor  can 

*  we  honour   him  more,  than  by  coming  to  him  to  be 

*  made  partakers  of  it,  and  fo  to  receive  it  from  him. 
'  For  the  mod  part,  we  are,  as  it  were,  ready,  rather 
'  to  fleal  forgivenefs  from  God,  than  to  receive  from 
'  him,  as  one,  that  gives  it  freely  and  largely.  We 
'  take  it  up,    and  lay  it  down,  as  though  we  would  be 


FOR    BELIEVING    IN    JESUS.  69 

«  glad  to  have  it,  fo  God  did  not,  as  it  were,  fee  us  take 

*  it :  for  we  are  afraid  he  is  not  willing  we  fhould  have 
f  it  indeed.  We  would  (teal  this  fire  from  heaven,  and 
'  have  a  (hare  in  God's  treafures  and  riches,  almofl 
'  without  his  confent.     At  ieaft,   we  think  we  have  it 

*  from  him  agre,   with  much  difficulty  ;  that  it  is  rarely 

*  given,    and  fcarcely   obtained.     That  he  gives  it  out 

*  with  a  kind  of  unwilling  w'lllingnefs  ;  as  we  fometimes 
'  give  alms  without  cheerfulnefs  :  and  that  he  loofeth  fo 

*  much  by  us,  as  he  giveth  out  in  pardon.     We  are  apt 

*  to  think,    that  ive  arc  very  'willing  to  have  forgivenefs  ; 

*  but  that  God  is  unwilling  to  beftow  it ;  and  that, 
1  becaufe  he  feems  to  be  a  loofer  by  it,  and  to  forego 
'  the  glory  of  infli  cling  punijloment  for  our  fins  ;    which,  of 

*  all  things,  we  fuppofe,   he  is  mod  loth  to  part  withal. 

*  And  this  is  the  very  nature  of  unbelief     But,  indeed, 

*  things  are  quite  otherwife.  He  hath,  in  this  matter, 
1  through  the  Lord  Chrift,  ordered  all  things,  in  his 
1  dealings  with  finneis,  to  the  praife  of  the  glory  of  his 
4  grace.  His  defign,  in  the  whole  myftery  of  the  gof- 
'  pel,  is  to  make  his  grace  glorious,  or  to  exalt  pardoning 

*  mercy.  The  great  fruit  and  product  of  his  grace  is 
1  forgivenefs ;   the   forgivenefs    of  finners.     This   God 

*  will  render  himfelf  glorious  in,  and  by.     All  the  praife, 

*  glory,  and  worfhip,    that  he  defigns  from  any  in  this 

*  world,  is  to  redound  unto  him  by  the  way  of  this  grace, 

*  as  we  have  proved  at  large  before*.' 

*    On  *e  Hundred  and  Thirtieth  Pfalm,  p.  22J,   ZZ6. 


7{0  THE    GOSPEL    A    WARRANT 

God  condefcends  to  reprefent  himfelfas  taking  fublime 
delight  j  in  the  esercife  of  pardoning  mercy,  in  lejlowing  the 
blejfings  of  grace,   and  in  making  his  people  completely  happy, 

*  He  delighteth  in  mercy — Yea,  I  will  rejoice  over  them 
'  to  do  them  good,  and  I  will  plant  them  in  this  land 
«  afTuredly,  with  my  whole  heart,  and  with  my  whole 
i  foul — It    [the  beftowment  of  fpiritual  bleffings]  mall 

*  be  to  the  Lord  for  a  name,  for  an  everlajling Jtgn  that 
'  mall  not  be  cut  off — As  the  bridegroom  rejoiceth  over 

*  the  bride,  fo  ihall  thy  God  rejoice  over  thee — I  will 
'  rejoice  in  Jerufalem,  and  joy  in  my  people — I  will 
'  cleanfe  them  from  all  their  iniquity  whereby  they  have 

*  finned  againft  me  ;  and  I  will  pardon  all  their  iniqui- 
'  ties  whereby  they  have  fmned,  and  whereby  they  have 
(  tranfgrefTed  againft  me.     And  it  mall  be  to  me  a  name 

*  °fj°y>  cipraife,  and  an  honour,  before  all  the  nations 
1  of  the  earth,  which  fhall  hear  all  the  good  that  I  do 
'  unto  them — The  Lord  thy  God  in  the  midft  of  thee  is 
1  mighty  :    he  will  fave,    he  will  rejoice  over  thee  with 

*  Joy  :  he  will  refl  in  his  love,  he  will  joy  over  thee  with 
*Jinging — The    Father   faid   to   his  fervants,    Bring — 

*  hither  the  fatted  calf,  and  kill  it ;  and  let  us  eat, 
'  and  be  msrry.  For  this  my  fon  was  dead,  and  is 
'  alive   again  ;   he   was  loft,  and  is  found.      And  they 

*  began  to  be  merry — //  was  meet  that  wejhould  mah 


FOR    BELIEVING     IN    JESUS.  7 1 

1  merry.,  and  be  glad :   for  this  thy   brother    was  dead, 
«  and  is  alive  again  ;  was  loft,  and  is  found*.* 

Is  the  Father  of  mercies  reprefented  as  having  engaged, 
by  tivo  immutable  things,  for  the  final  fe cur ity  of  his  peo- 
ple, in  order  that  they  who  fee  for  refuge  to  the  hope  fet 
before  us  might  h&vejlrong  confolationf  P  it  is  in  allufion 
to  the  moll  folemn  ailurances  which  men  can  give  of 
their  fidelity  one  to  another.  So  here,  in  condefcen- 
fion  to  the  weaknefs  of  our  capacities,  and  in  allufion  to 
our  modes  of  exprefling  the  moft  lively  fenfations  of  joy, 
he  exhibits  himfelf  as  poiTefiing  human  affections,  and 
fpeaks  as  if  his  own  unchangeable  felicity  were  increafed, 
by  liberally  difpenfing  fpiritual  bleilings,  and  by  render- 
ing the  wretched  completely  happy.  This,  as  obferved 
under  a  former  particular,  is  expreflive  of  marvellous 
loving  hindnefs  ;  and  moft  ftrongly  adapted  to  fhow, 
that  the  needy,  the  ungodly,  the  perifhing  finner,  has 
no  reafon  to  fufpect  the  glorious  God  of  reluctance  to 
beftow  the  bleflings  of  grace.  No  :  he  gives  with  a 
liberal  heart,  and  a  bountiful  hand.  To  pardon  freely  ; 
gracioufly  to  confer  fpiritual  benefits  ;  and,  if  I  may  fo 
fpeak,  to  do  it  with  divine  delight ;  are  a  conduct  wor- 
thy of  his  character,  as  denominated  love  ;  and  for  the 
honour  of  our  Lord's  mediation .       Becaufe  love  delights 

*  Micah  vii.  18.     Jer.    xxxii.  41.  Ifa.  lv.  13.  brir.  5.  hcv.  19. 
Jer.  xxxiii.    8,  9.       Zeph.   iii.  i7.      Luke  xv.  22,  an.  24,  «. 
f  Heb.  vi.  15—18. 


72  THE    GOSPEL    A    WARRANT 

in  the  happinefs  of  its  objeas ;  and  Chrift  is  glorified  ia 
the  falvation  of  thofe  who  are  juftly  condemned.  Surely 
then,  the  genuine  gofpel  muft  warrant  the  ungodly  to 
believe  in  Jefus,  by  whom  the  character,  the  counfels, 
and  the  perfections  of  God,   are  made  known  to  finners. 

As  the  preceding,  with  fimilar  particulars,  confHtute 
that  comprehenfire  and  gracious  meflage  which  is  called 
the  gospel;  we  muft  now  confider,  To  whom,  by 
divine  command,  thefe  glad  tidings  were  fent — The 
ftate  and  character  of  thofe  to  whom  the  Apoftles  pro- 
claimed the  joyful  news — And  their  immediate  defign 
in  making  the  gracious  proclamation. 

To  whom,  by  divine  command,  thefe  glad  tidings  were 
fent.     '  Go  ye,  and  teach  all  nations — Go  ye  into  all  the 

*  world,  and  proclaim  the  glad  tidings  to  every  creature 

*  — Thus  it  is  written,  and  thus  it  behoved  Chrift  to 
'  fuffer,  and  to  rife  from  the  -dead  the  third  day  :  and 
4  that  repentance  and  remiflion  of  fins  fhould  be  preached 
■<  in  his  name  among  all  nations,  beginning  at  jferufalem  J.' 

After  our  Lord's  refurrection  from  the  dead,  his 
commiflion  to  the  Apoftles,  for  preaching  the  gofpel, 
was  extenfive  as  the  human  fpecies.  The  middle  wall 
of  partition,  between|Jews  and  Gentiles,  being  demolifhed, 

*  Matt,  xxviii.  18.     Mark  xvi.  15.     Luke  xxiv.  47. 


FOR     BELIEVING     IN    JESUS.  73 

thofe  firft  miniftera  of  Chrifl:  were  not  only  per- 
mitted, but  required,  as  Providence  gave  opportunity, 
to  proclaim  the  glad  tidings  wherever  they  came,  wi:h- 
out  any  exception  of  nation,  of  rank,  or  of  character. 
Yes,  the  prerogatives  connected  with  carnal  defcent 
from  Abraham,  the  Covenant  made  at  Sinai,  and  the 
Mofaic  (Economy,  being  all  abolifhed  ;  thofe  Ambaf- 
fadors  of  Heaven  were  commanded  to  publiih  pardon, 
and  proclaim  peace,  through  Jefus  Chrift,  among  all 
nations,  beginning  at  Jeruialem. 

Thejlate  and  char  after  of  thofe  to  whom  the  Apoflles 
proclaimed  the  joyful  news.  *  When  they  knew  God, 
'  they  glorified  him  not  as  God,  neither  were  thankful  ; 

*  but  became  vain  in  their  imaginations,  and  their  foolifn. 
1  heart  was  darkened.  Profefling  themfelves  to  be  wife, 
1  they    became   fools  ;    and  changed  the  glory   of  the 

*  incorruptible  God,  into  an  image  made  like  to  corrup- 
1  tible   man,   and   to  birds,  and  fourfooted  beafts,  and 

*  creeping  things.  Wherefore  God  alfo  gave  them  up 
<  to  uncleannefs  through  the  lufts  of  their  own   hearts, 

*  to  difhonour  their  own  bodies  between  themfeJves  : 
'  who  changed  the  truth  of  God  into  a  lie,  and  wor- 
'  fnipped  and  ferved  the  creature  more  than  the  Creator, 

*  who  is  blefTed  for  ever.       Amen — And  even  as  they 

*  did  not  like  to  retain  God  in  their  knowledge,  God 
'  gave  them  over  to  a  reprobate  mind,  to  do  thofe  things 

*  which  are  not  convenient;  being  filled  with  all  unrighte? 


^4.  THE    GOSPEL    A    WARRANT 

'  oufnefs,  fornication,   wickednefs,  covetoufnefs,  malici- 

*  oufnefs  ;  full  of  envy,  murder,  debate,  deceit,  malig- 
'  nity  ;  whifperers,  backbiters,  haters  of  God,  defpiteful, 
'  proud,  boafters,  inventors  of  evil  things,  difobedient  to 
'  parents,  without  underftanding,  covenant-breakers, 
«  without  natural  affection,  implacable,  unmerciful : 
<  who,  knowing  the  judgment  of  God,  that  they  which 

*  do  (uch  things  are  worthy  of  death,  not  only  do  the 

*  fame,  but  have  pleafure  in  them  that  do  them — We 
'  have  before  proved  both  Jews  and  Gentiles,  that  they 
«  are  all  under  fin.       As  it  is  written,    There  is    none 

*  righteous,  no  not  one;  there  is  none  that  underftandeth, 

*  there  is  none  that  feeketh  after  God.  They  are  all 
'  gone  out  of  the  way,  they  are  together  become  unpro- 

*  fitable  ;  there  is  none  that  doeth  good,  no  not  one. 
'  Their  throat  is  an  open  fepulchre  ;  with  their  tongues 
'  they  have  ufed  deceit ;  the  poifon   of  afps  is   under 

*  their  lips  :  Whofe  mouth  is  full  of  curfing  and  bitter - 
c  nefs  ;  their  feet  are  fwift  to  fned  blood  :  definition 
e  and  mifery  are  in  their  ways  ;  and  the  way  of  peace 
«  they  have  not  known  :  there  is  no  fear  of  God  before 

*  their  eyes  *.* 

What  a  melancholy  moral  portrait  is  this  !  How 
flrong  the  colouring,  and  how  dark  the  (hades  !  Jews 
and  Gentiles,  without  difference,    are  here  defcribed, 

*  Rom.  i.  21 — 32.    iii.  9 — 18. 


FOR     BELIEVING     IN    JESUS.  7£ 

as  bearing  characters  the  mod  deteftable  ;  and  as  being 
in  a  (Lite  the  mod  awful.  Yet  this  defection  comes 
from  the  hand  of  one,  whofe  heart  was  fraught  with 
benevolence  to  his  own  fpecies,  efpecially  to  his  coun- 
trymen ;  and  from  a  pencil  which  could  not  give  an 
exaggerated  reprefentation.  Of  fuch  characters,  in  the 
eftimate  of  Heaven,  did  the  nations  confift,  when  the 
ApoiUes,  as  minillers  of  divine  truth,  received  their 
high  commiflion.  Yes,  to  a  world  thus  defperately 
degenerate,  and  thus  lying  in  wickednefs,  wrere  thofe 
Ambafladors  of  Chrift  fent  with  tidings  of  falvation. 
To  this  abominably  wicked  world  they  exhibited  the 
crucified  Jefas  ;  preaching  pardon,  and  announcing 
peace,  through  his  atoning  blood.  For,  if  pardon  be 
not  publifhed,  if  peace  be  not  proclaimed  in  the  name 
of  Jefus,  the  gofpel,  ftriclly  fpeaking,  is  not  preached. 
As,  therefore,  it  is  hard  to  conceive  of  characters  more 
hateful,  of  perfons  more  criminal,  or  of  a  (bite  more 
awful,  (except  in  the  cafe  of  judicial  blindnefs,  or  of 
blafphemy  againft  the  Holy  Spirit;)  than  thofe  hers 
defcribed  ;  the  minifters  of  Chrift,  if  they  would  act 
agreeably  to  ouf  Lord's  commiflion,  and  to  the  apoftolic 
pattern,  mud  proclaim  glad  tidings  to  the  vileft  of  men. 

Their  immediate  deflgn  In  making  the  gracious  procla* 
matlon  to  fuch  Impious  and  profligate  characters.  i  Preach 
*  the  gofpel  to  every  creature.  He  that  belleveth  and  is 
«  baptized  (hall  be  faved ;  but  he  that  behc-velh  not  fhail 


j6  THE    GOSPKL    A    WARRANT 

*  be  damned. — Many  other  figns  truly  did  Jefus  in  the 

*  prefence  of  his  difcipies,  which  are  not  written  in  this 
'  book  :  but  thefe  are  written,  that  ye  might  believe  that 
1  Jefus  is  the  Chrifr,  the  Son  of  God  ;  and  that  believing 

*  ye  might  have  life  through  his  name — The  revelation 
'  of  the  myflery,  which  was  kept  fecret  fince  the  world 
'  began,  but  now  is  made  manifeft,  and  by  the  Scriptures 

*  of  the  Prophets,    according   to  the  commandment  of 

*  the  everlafting  God,  made  known  to  all  nations  for 
'  the  obedience  of  faith — That  the  Gentiles  by  my  mouth 
'mould  hear  the  word  of  the  gofpel  and  believe — Our 

*  teftimony  among  you  was  believed-<-Many  of  them  that 
«  heard  the  word  believed — So  we  preach,  and  fo  ye 

*  believed*.3 

Here  we  have  the  pofition  to  be  confirmed,  in  very 
nearlytheexprefslanguage  of  infpiration.  For  the  Apoftles 
were  commanded  to  proclaim  the  glad  tidings  of  falva- 
tion.  Chrifr,  his  work,  and  the  grace  revealed  by  him, 
confHtute  the  fubitance  of  thofe  glad  tidings,  which  were 
to  be  publifhed  in  all  nations,  and  to  every  creature. 
The  nations  were  in  the  moil  deplorable  ftate  of  of  igno- 
rance, of  depravity,  and  of  wickednefs.  To  them, 
however,   the  joyful   proclamation   was   made,  that  it 


•  Mark  xvi.  15,  16.  John  xx.  31.  Rom.  xvi.  25,  26.  Acts 
xv.  7.  2  Theff.  i.  10.  Acts  iv.  4.  I  Cor-,  xv.  ii.  See  alfo 
A6h  xviii.  8.  '  Rom.  i.  15,  16.  x.  16.  Luke  xxiv.  25.  A<5ts 
viii.  12'      I  Cor.  iii.  5.     Heb.  iv.  2. 


FOR    BELIEVING     IN    JESUS.  77 

might  be  credited  by  individuals,  without  exception  ; 
and  it  was  by  the  divinely  gracious  report  *  that  faith 
came.  But  the  facts  revealed  in  that  report  could  not 
be  really  believed,  without  relying  on  Jefus  Chrift  as 
the  only  and  allfufficient  Saviour.  Confequently,  the, 
genuine  go/pel  is  a  complete  warrant  for  the  mojl  ungodly  to 
believe  in  Jc/us. 

Let  us  epitomife  the  preceding  particulars,  and  bring 
them  into  one  view.  Here,  then,  we  have,  The 
condefcending  characters  which  our  Lord  bears — His 
defign,  in  coming  into  the  world :  which  was  to  fave 
finners,  even  the  moft  wretched  and  worthlefs — The 
work  which  Chrift  performed,  the  fufferings  he  under- 
went, and  the  benefits  to  finners  thence  refulting — 
The  allfufficiency  of  his  work,  to  fave  the  moft  guilty 
and  vile — Preventing  mercy,  and  the  free  pardon  of 
enormous  offenders — The  fovereignty,  the  riches,  and  the 
plenitude  of  divine  grace — The  fparing  and  pardoniug 
mercy  of  God,  beyond  all  parallel  and  all  praife — The 
promifes  of  the  New  Covenant  unconditional — The 
moft  gracious  proclamations  to  thofe  who  are  ftarving — 
The  kindeft  invitations,  the  moil;  winning  perfuafions, 
and  the  moft  preffing  intreaties,  of  thofe  that  are  perish- 
ing, to  regard  the  provision  which  grace  has  made  for 
the  utterly  deftitute — The  perfect  readinefs,  and  the 
facred  pleafure,    with  which  the    Father    of  meucies 

*  Rom.  x.  17. 
G  2 


7.8  THE    GOSPEL    A    WARRANT 

receives  returning  profligates — Bleflings  requeued  by 
faints,  and  beftowed  by  the  Lord,  for  his  own  fake— 
for  the  fake  of  his  goodnefs,  of  his  mercy,  and  of  his 
Name — Spiritual  bleflings  abfolutely  free  and  irrevocable 
gifts — Divine  love,  mercy,  and  grace,  directly  oppofed 
to  works  and  worthinefs  of  every  kind,  and  of  every 
degree — Divine  fidelity  engaged,  that  none  of  thofe  who 
believe  in  Chrift.  (hall  be  difappointed — Acts  and  prece- 
dents of  divine  mercv,  in  pardoning  the  greateft  offences, 
and  in  faving  the  vilefl:  of  finners — The  riches  of 
pardoning  mercy,  and  the  benefits  of  faving  grace,  are 
the  joy,  the  glory,  and  the  fong,  of  believers  on  earth, 
and  of  the  blefTed  in  heaven — The  eternal  defign  of 
God,  in  the  work  of  falvation  by  Jefus  Chrift,  was  to 
manifeft,  exalt,  and  for  ever  to  glorify  his  own  giace, 
in  rendering  the  unworthy  everlaftingly  happy — God 
eondefcends  to  reprefent  himfelf  as  taking  fublime  delight, 
in  the  exercife  of  pardoning  mercy,  in  befrowing  the 
bleflings  of  grace,  and  in  exalting  his  people  to  complete 
felicity — Thefe  wonderful  facts,  and  gracious  truths, 
with  others  of  a  fimilar  kind,  conflitute  that  gofpel  which 
the  Apoflies,  in  purfuance  of  divine  command,  pro- 
claimed to  both  Jews  and  Gentiles---The  nations  were 
then  extremely  impious,  profligate,  and  wicked — And, 
finally,  the  gracious  proclamation  was  made  to  the 
wicked  world  that  it  might  be  credited,  by  finners  of 
every  characler,    in  all  nations  j  and  that,    believing  in 


FOR    BELIEVING     IN    JESUS.  79 

Jefus   Chrifr,   they  might  receive  pardon,  enjoy  peace, 
perform  obedience,   and  have  everlafting  life. 

By  this  abftracl:  of  evangelical  truth  it  muff,  I  think, 
appear,  to  every  intelligent  and  impartial  reader,  that  if 
the  teftimony  of  God  to  an  apoftate,  guilty,  and 
wretched  world,  concerning  his  incarnate  Son,  and 
relative  to  the  riches  of  his  own  grace,  be  not  a  fuffici- 
ent  warrant  for  the  mofr.  ungodly  perfon  upon  earth  to 
believe  in  Jefus  ;  it  is  not  eafy  to  conceive  of  any  divine 
declarations  which  could  have  been  made,  that  would 
have  authorifed  any  of  thofe  whom  the  Scriptures  call 
Jinners,  or  the  guilty  in  a perifhing  condition,  to  believe 
in  Chrift. 

Leaving  my  reader  to  confider  the  foregoing  para- 
graphs in  their  connection  one  with  another,  I  mall  only 
add  ;  If  the  gofpel  be  not  a  complete  warrant  for  the 
mofr.  ungodly  to  believe  in  Jefus,  it  rauft  be  either 
becaufe  the  grace  revealed  in  it  is  not  equal  to  their  wants  ; 
or  becaufe  they  are  tacitly  forbidden,  while  deftitute  of 
holinefs,  to  treat  him  as  the  Saviour.  Not  the  former  : 
for  the  grace  revealed  is  rich,  abundant,  exceedingly 
abundant,  and  allfufjicient.  Not  the  latter;  for  the 
ungodly,  as  we  have  already  feen,  fo  far  from  being 
prohibited,  are  invited  to  Chrift,  zndea,neftly  intreated, 
by    a    confideration    of    his    vicarious    death,     to    be 


80  THE    GOSPEL    A    WARRANT,    &C. 

reconciled  to  God  *. — If  the  gofpel  did  not  warrant  the 
ungodly  to  believe  in  Jefus,  it  could  not  have  anfwered 
its  name — it  could  not  have  been  glad  tidings,  to  a 
world  fo  extremely  degenerate,  corrupt,  and  criminal, 
as  all  the  nations  were,  when  the  Apoftles  received 
their  divine  commiffion  to  proclaim  falvation  to  Jews 
and  Gentiles,  without  exception,  through  Jefus  Chrift. 
— If  the  gofpel  do  not  authorife  the  mod:  ungodly  to 
believe  in  Jefus,  it  feems  impoilible  for  them  to  credit 
the  gracious  report  under  its  natural  andfiroper  character: 
it  being  denominated  the  glad  tidings,  becaufe  it 
reveals  a  Saviour  for  finners  that  are  in  a  perishing 
Jlate.  But,  of  all  the  finners  on  earth,  thofe  only  are  in  a 
perishing  date,  who  are  entirely  deftitute  of  true  god- 
linefs  ;  for  the  word  of  Infallibility  frequently  reprefents 
the' godly,  as  in  a  Jlate  of  fahatlon  f .  Nor  is  the  gof- 
pel itfelf  really  believed,  any. further  than  the  Saviour 
exhibited  by  it  is  the  object  of  our  depen  dance. 

*  Ifa.  xlv.  22.   lv.  I.     Matt.  xi.  28.     a  Cor.  v.  20. 
f  Matt.  v.  3,  4,  8.     John  v.  24..   vi.  40,  54.     x.  27,  28,  29. 
Rom.  xiii.  ji.     Eph.  ii,  J,  8.     Philip,  i.  6. 


V 


.     CHAPTER     II. 

NO    DEGREE     OF     HOLINESS     PREVIOUSLY    NECESSARY, 
TO    WARRANT    OUR    BELIEVING    IN    JESUS     CHRIST. 

VV  HEN  a  firmer  is  burdened  with  guilt,  and 
rilled  with  appreheniions  of  eternal  ruin,  his  language  is, 
6  I'/hat -Jhall  I  do  to  befaved  P  or,  Hoivfiall  I  efcape  the 
wrath  to  come  ?  Being  ignorant  of  that  righteoufnefs 
which  the  gofpel  reveals  for  the  juftification  of  the 
ungodly,  he  labours  to  obtain  acceptance  with  God  by 
his  own  efforts  :  till,  being  better  acquainted  with  the 
purity  of  the  law,  the  holinefs  of  God,  and  the  corruption 
of  his  own  heart,  he  defpairs  of  being  juftiried  by  the 
works  of  the  law.- 

To  a  perfon  thus  convinced  of  fin,  and  apprehenfive 
of  danger,  one  mould  fuppofe  the  glad  tidings  of  fovereign 
grace,  and  the  doctrine  of  complete  falvation  by  Jefus 
Chritt  for  the  chief  of  finners,  would  be  embraced  with 
all  pofiible  readinefs.  Experience  and  obfervation 
prove,  however,  that  awakened  finners  are  frequently 
backward  to  receive  encouragement  from  the  glorious 
gofpel.  This  arifes,  not  from  any  defecl:  in  the  grace 
it  proclaims,    or  in  the  falvation  it  brings  ;  not  becaufe 


82  HOLINESS    NOT    A    PREREQUISITE 

the  alarmed  (inner  is  under  any  neceflity,  or  in  any 
diftrefs,  for  which  it  does  not  reveal  complete  relief; 
but  becaufe  he  does  not  behold  the  glory  of  that  grace 
which  reigns  triumphantly  in  it,  and  the  defign  of  God 
in  making  the  rich  provifion.  He  wants  to  find  himfelf 
fome  way  diJl'inguiJJoed  from  others,  as  a  proper  object 
of  mercy,  by  holy  tempers  and  fanctified  affections. 
This  is  his  grand  embarrafTment.  In  other  words  he 
confiders  himfelf  as  not  fufficiently  humbled,  under  a 
fenfe  of  fin  ;  as  not  having  a  fuitable  abhorrence  of  it ; 
and  as  not  poiTeffing  thok  fervent  breathings  after  holinefs, 
which,  as  he  fuppofes,  are  neceiTary  before  he  can  be 
warranted  to  believe  in  Jefus,  with  a  well  grounded  hope 

offuccefs* Thus  the  finner,  though    oppreffed   with 

guilt,  and  earneftly  defirous  of  falvation,  oppofes  the 
defigns  of  divine  grace,  by  ardently  feekmg  for  holy 
qualifications,  and  perfonal  worthinefs,  as  prerequifite 
to  faith  in  Jefus  Chrifl  !  But,  that  no  degree  of  holinefs 
is  previously  neceffary,  to  warrant  our  believing  in  the 
Lord  Redeemer,  I  fhall  in  the  following  paragraphs 
endeavour  to  prove. 

Under  what  confideration,  then,  is  any  degree  of 
holinefs  in  the  heart  of  a  finner  necefTary,  before  he 
believe  in  Jefus  ?  As  conftituting  jtar/  of  his  jufiifying 
rigteoufnefs  ?  This   cannot  be,  without  admitting,   that 

*  See  my  Reign  of  Grace,  Chap-  iv.  p.  84,  85.  Edit.  4th. 


TO    FAITH     IN    JESUS.  £3 

acceptance  with  God  is,  in  fome  degree,  by  our  own 
righteoufnefs. — As  the  Jl'ipuJated  condition  of  acceptance 
with  Chrift  ?  If  fo,  a  finner,  on  performing  that  condi- 
tion, may  claim  Chrifl,  and  all  fpiritual  bleiTmgs  in 
him,  as  matter  of  paclitional  debt.  *  For,  as  Dr. 
Owen    fays,  *  where    one   thing  is    the   condition    of 

*  another,  that  other  thing  muft  follow  the  fulfilling  of 

*  that  condition  :  otherwife   the  condition   of  it,  it  is 

*  not  *.'  Yes,  whether  the  condition  prefcribed  be 
greater  or  lefs,  the  punctual  performance  of  it  mufl  give 
a  legal  title  to  all  the  bleflings  annexed  to  that  condition: 
which,  in  the  cafe  before  us,  would  be  to  obtain  justifi- 
cation by  the  works  of  the  law. — As  the  qualification 
for  obtaining  an  inter efl  in  Chri/i,  or  a  participation  of 
his  benefits  ?  But,  neceflary  as  a  pious  turn  of  heart  is, 
to  evince  that  we  are  partakers  of  Chrift  ;  it  is  not 
either  an  holy  difpofition,  or  faith  itfelf,  by  which-  we 
cltc.in  an  intereft  in  the  bleiTings  of  our  Lord's  media- 
torial work.  No  ;  that  exalted  privilege  is  not  oltained 
by  us,  but  freely  granted  of  God,  in  the  decree  of 
election  f .  For  the  fubftitution  of  Chrift,  and  the 
whole  of  his  vicarious  work,  very  ftrongly  imply,  that  all 
the  elect:  were  interefted  in  him  before  they  poffefTed 
either  faith,  or  holinefs.  Nay,  genuine  faith,  and  real 
fanciity,  ought  ever  to  be  confidered,  not  as  the  caif, 

*    Doiirine  of Jtf  if  cation,   Chap.  I.  p.  1 24.      Glafgow,  1 7  60. 
t   John  xvii.  2,  6,  9,  II,  24.     Eph.  i.  3 — 7. 


.$4  HOLINESS    NOT    A    PREREQUISITE 

but  as  the  fruits  and  evidences,  of  that  intereft.  Ye 
Believe  not,  becanfe  ye  are  not  of  myfroeep — He  hath  chofen 
us  in  him  before  the  foundation  of  the  world,  that  <zve 
JJjould  be  holy  and  without  blame  before  him  in  love  *. 
Befides,  were  any  degree  of  holinefs  the  requifite  quali- 
lification  for  an  intereft  in  Chrift,  it  mud  be  equally  fo 
refpecling  justification  by  him  :  which,  again,  brings  us 
us  to  the  works  of  the  law,  as  being  remotely  the  pro- 
curing caufe  of  our  juftifieation  before  God. — As  a 
Jlimulus,  urging  an  application  to  Jefus  Chrift  ?  But, 
friendly  as  every  holy  difpofition  in  the  heart  of  a  con- 
verted (inner  is,  to  communion  with  Chrift,  and  to 
general  happinefs  ;  no  principal  offanctity  can,  with 
propriety,  be  confidered  as  a  requifite  motive  to  our 
firft  believing  in  him.  Becaufe  holinefs,  in  the  whole 
of  its  nature,  is  as  manifeftly  fpiritual  health,  as  depra- 
vity and  guilt,  are  moral  difeafe  f  :  and  every  iinner,  in 
his  firft  believing  on  Chrift,  regards  him  as  the  great 
Phyfician — as  the  Lord  that  healeih  J.  But  is  it  ufual 
for  either  health,  or  the  commencement  of  it,  rather 
than  difeafe,  and  the  danger  attending,  to  excite  an 
ardent  defire  after  a  fkilful  and  companionate  phyfician  ? 
— As  charaderifing  the  only  perfons  to  whom,  by  divine 
authority,  the  gofpel  can  be  addrefTed  ?  Then  the 
Apoftles  muft  be  confidered  as  having  preached  falvation 

*  Jchnx.  26.     Eph.  i.  4. 

f  Pf.  cili.  3.     Ifa.  liii.  5.     Pf.  vi.  24.     I  Pet.  ii.  24.     Hofea 
xiv.   4. 
$  Mat.  ix.  12.     Markii.  17.     Luke  v.  31.     ExocL  xv.  26. 


TO     FAITH     IM    JESUS.  85 

in  the  name  of  Jefus,  to  the  church  only  ;  not  at  all  to 
the  world  :  whereas  their  commiflion  was,  'as  we  have 
already  feen,  Proclaim  the  glad  tidings  to  every  crea- 
ture.— As  neceffary  to  preferve  the  Tinner,  after  he 
believes  in  Jefus,  from  abuftng  revealed  mercy  ?  But,  as 
I  perceive  no  fcriptura!  evidence  of  any  one  really 
believing  in  Chrift,  and  yet,  in  the  general  courfe  of  his 
conduct,  abufing  divine  mercy  ;  fo  we  have  the  mofr, 
exprefs,  infallible  information,  that  the  grace  of  God 
winch  bringeth  fatvation  teaches  to  deny  ungodlinefs  ; 
that  faith  in  Jefus  works  by  love  to  God  and  man  ;  that 
faith  without  works  is  dead,  and  no  better  than  that 
of  devils. — But  let  us  examine  the  fubjeci-  more  at  large. 

Every  holy  difpofition  is,  to  a  certain  degree,  true 
holinefs.  On  fuppofition,  therefore,  that  it- be  neceflary 
for  a  (inner  to  poffefs  any  meafure  of  real  fanccity,  in 
order  to  warrant  his  reliance  on  Chriit.  ;  it  may  be 
juftly  demanded,  What  moital  fhall  determine  the 
requifite  quantum  P  Or  who  fhall  fay,  Thus  much  is 
neceffary,  and  no  more  ?  Nor,  confidently  with  the 
doctrine  of  juftificauon  entirely  by  an  imputed  righteouf- 
nefs,  and  merely  in  a  way  of  grace,  is  it  eafy  to  fay,  as 
appears  by  the  preceding  induction  of  particulars,  for 
what  purpofe  it  can  be  neceflary. 

An    holy  difpofition,  in  any   cafe,  or   in  the  leaf! 
degree,   is  a  difpofition  to  itniverfal  and  perfe3  holinefs. 
•H 


86  HOLINESS    NOT    A    PREREQUISITE 

For  as  there  cannot  be  the  leaft  holinefs,  where  there 
is  no  fir.cere  affection  for  God  ;  fo,  all  holinefs  radically 
confids  in  love  to  him,  as  revealed  in  Jefus  Chrift. 
Confequently,  if  the  contrary  of  our  pofition  be  true, 
no  finner  can  warrantably  believe  in  Jefus,  until  he  be 
cordially  difpofed  to  perform  all  the  divine  precepts, 
and  have  the  root  of  perfect  holinefs  in  him.  But, 
were  any  minifter  of  the  word,  when  fpeaking  of  Jefus 
Chrift.  as  the  Saviour  of  linners,  exprefsly  to  fay ; 
'  You,  and  you  only,  who  are  heartily  difpofed  perfectly 
*  to  keep  the  law,  are  warranted  to  believe  in  Chrift  ;' 
it  would,  I  prefume,  be  efteemed  a  ftrange  kind  of 
gofpel,  and  little  fhort  of  an  infult  on  the  cliitreffed  con- 
fcience. 

As  we  cannot  conceive  of  holinefs  exifling  in  any 
'creature,  that  is  entirely  deftitute  of  love  to  God  ;  nor 
of  God  being  loved  by  any  creature,  that  does  not 
know  him  ;  fo,  neither  will  the  Scriptures  permit  us  to 
conclude,  that  any  of  Adam's  degenerate  offspring  ever 
knew  and  loved  the  true  God,  except  as  revealed  in  the 
Mediator.  Nor  will  the  Bible  warrant  our  fuppofing, 
that  finners  ever  love  the  Supreme  ;  or  that  they  cordi- 
ally approve  the  true  character  of  God  :  before  they 
believe  in  Chrift,  as  exhibited  in  the  gofpel.  There  is 
forgivenefs  with  Thee,  that  thou  mayeji  he  feared — We 
Icve  Nim,  hecanfe  he  jirjl  loved  us.  For  though  he 
deferve  the  profoundeft    reverence,   and  the  warmeft 


TO    FAITH    IN    JESUS.  87 

affe<flion,  for  what  he  is  in  himfelf ;  it  is  as  manifefting 
his  glory  in  Jefus  Chrift,  that  we  either  fincerely  love, 
or  truly  revere  him. 

If,  by  an  awakened  finner,  it  be  admitted  as  a  fact, 
and  believed  as  a  doctrine,  that  no  one  is  authorifed  to 
depend  on  Chriir.  for  pardon  and  peace,  until  pofTefTed 
of  an  holy  difpofition  ;  he  mud  neceffarily  be  more 
folicitous  to  find  evidence  of  that  important  requifite 
exitting  in  his  heart,  than  to  underftand  and  believe 
what  the  gofpel  fays  concerning  Chrift.  For  fuch  a 
perfuafion  mud:  unavoidably  direct  his  attention  to  the 
virtuous  inclinations  he  defires  to  feel,  and  the  righteous 
works  he  willies  to  perform  ;  rather  than  to  the  riches 
of  revealed  mercy,  and  to  the  allfurHciency  of  the 
Redeemer's  work.  This  mode  of  proceeding  mud, 
therefore,  while  it  fofters  his  legal  pride,  embarrafs  his 
pained  confeience  :  which  effects  are  equally  foreign 
from  the  genius  of  evangelical  doctrine,  and  from  the 
nature  of  true  faith. 

Our  Lord,  not  being  the  Saviour  of  man,  as  man  ; 
or  of  man,  as  holy  ;  but  of  man,  as  depraved,  guilty,  and 
condemned',  it  apparently  follows,  from  the  nature  of 
the  cafe,  that  if  Chrift,  under  his  graeioufly  faving 
character,  ever  be  regarded  at  all,  in  a  way  of  depen- 
dence ;  the  finner  mud,  in  his  firft  application  to  him, 
confider  himfelf  as  totally  bafe  and  worthlefs.      But, 


&8  HOLINESS    NOT    A    PR  EREQUISITE 

did  he  pofTefs  the  lead  degree  of  true  fanclity,  that 
would  be  a  falfe  efHmate  of  his  own  characler.  For 
holinefs  is  no  other  than  intellectual  beauty,  moral  worth, 
and  fpiritual  excellence.  It  is  that  by  which  angels  are 
principally  diftinguifhed  from  devils  :  and,  confequently, 
any  degree  of  it  muff,  conflitute  a  moft  important  differ- 
ence, in  flate  and  characler,  between  them  that  poffefs 
it,  and  thofe  who  are  entirely  unholy. 

According  to  the  fentiment  here  oppofed,  no  one  is 
authorifed  to  believe  in  Jefus,  until  he  is  horn  of  Go  J  : 
for  fuch  only,  have  any  degree  of  real  holinefs.  Be 
the  confcience  of  a  finner,  therefore,  ever  fo  much 
burdened  with  guilt,  he  mufl  have  fome  evidence  of  his 
being  a  neiv  creature,  before  he  can  confider  the  gofpel 
as  exhibiting  any  relief,  or  as  revealing  a  Saviour  in 
whom  he  may  confide.  Confequently,  if,  while  poffeffed 
of  thefe  views,  and  acting  confidently  with  them,  he 
were  to  believe  in  Jefus ;  it  mufl  be  under  the  notion 
of  his  being  already  a  child  of  God,  and  of  his  pofTefling 
true  holinefs. — But,  were  any  man,  profeffing  faith  in 
Chrift,   exprefsly  to  declare,  *  That  it  was  under  the 

*  notion  of  his  previoufly  pofTeffing  a  neiv  heart,  or  a 
'  fincere  love  to  holinefs,  that  he  firft  believed  in  Jefus 

*  Chrift  ;'  even  though  his  exterior  conduct  were  ever 
fo  regular,  many  of  thofe  who  deny  the  pofition  for 
which  I  plead,  would  be  ready  to  fufpecl  him  of  felfde- 
ception.      For  they,  I  prefume,  would  be  very  appre- 


TO'    FATTK    IN    JESL'S.  89 

henflve,  ,  that  his  notions  were  felfrighteous,  and  his 
hope  delufive.  But  if,  previous  to  believing  in  Chrift, 
and  in  order  to  warrant  a  dependence  upon  him,  there 
muft  be  an  holy  turn  of  heart ;  why  mould  the  perfon 
fuppofed  fall  under  a  fufpicion  fo  harm  ?  If  it  be  a  fact, 
that  none  but  thofe  who  are  previoufly  born  of  God, 
and  fincerely  difpofed  to  keep  his  commands,  are  encou- 
raged, by  the  gofpel,  to  believe  in  Jefus  Chrift  ;  it 
cannot  be  either  unlawful,  or  improper,  fiom  them, 
under  that  very  character  and  conJiderationt  to  place 
their  firft  reliance  upon  him.  Becaufeit  is  acting  confif- 
tently,  by  applying  the  principle  to  practice.  Whereas, 
for  perfon s  to  maintain,  that  fome  degree  of  holinefs  is 
previoufly  neceffary  to  warrant  our  believing  in  Chrift  ; 
who,  neverthelefs,  in  their  firft  application  to  him,  con- 
fider  themfelves  as  in  danger  of  eternal  ruin,  and  abfo- 
lutely  unworthy,  are  inconiiftent. 

The  principle  againft  which  I  contend  implies,  that 
finners  muft  be  cordially  reconciled  to  the  true  character 
of  God,  as  revealed  in  the  Mediator,  before  they  rely 
on  Chrift,  and  before  they  believe  the  gofpel.  But 
this  is  contrary  to  the  apoftolic  doctrine.  For,  as  it  is 
by  the  gofpel  only,  that  the  true  character  of  God  is 
made  known  to  men  ;  fo  the  grand  mean  of  reconciling 
the  hearts  of  finners  to  God,  is  the  doctrine  of  our 
Lord's  vicarious  work.  This  we  are  taught,  by  the 
following  admirable  pafTage  :  All  things  are  of  Godr  ivha> 
H    2 


<)'0  HOLINESS    NOT    A    PREREQUISITE 

hath  reconciled  us  to  himfelf  by  Jefus  Chrifl,  and  hath 
given  to  us  the  mini/try  of  reconciliation  :  To  wit,  that 
God  was  in  Chrifl,  reconciling  the  world  unto  himfelf,  not 
imputing  their  trefpajfes  unto  them ;  and  hath  committed 
-unto  us  the  word  of  reconciliation.  Now  then  we  are 
ambajfadors  for  Chrifl,  as  though  God  did  befeech* ,  by 
7ts  :  we  pray  * ,  in  Chri/Psflead,  be  ye  reconciled  to  God* 
For  he  hath  made  him  to  be  fin  for  us,  who  knew  no  fin  ; 
that  we  might  be  made  the  righteoufnefs  of  God  in  him  f .. 
Agreeable  to  which  view  of  the  delightful  words,  is  the 
following  language  of  Dr.  Owen  :   *  The  great  work 

*  of  them  who  are  Ambaffadors  for  Chrifl,  to  befeech  men, 
'  in  his  fie  ad,  to  be  reconciled  unto  God;  is  to  reveal  the 
'.will  and  love  of  the  Father,  in  making    him  to  be  fin 

*  for  us,  who  knew  no  fin,  that  we  might  be  made  the 
«  righteoufnefs  of  God  in  him  J.'  Thus  alfo  Mr.  Char- 
nock  :  *  The  reconciliation  here  fpoken  of,  was  the 
'  matter  of  the  Apoftles'  difcourfes  and  fermons  ;  and 

*  The  following  criticifm  is,  I  think,  worthy  of  notice  ;   and 
is  laid  before  the  judicious  reader  for  his  determination.     *  The 

*  pronoun  yon  is  not  in  the  Greek.     The  Apoftle    is   not   here 

*  urging  the  believing  Corinthians  to  be  reconciled  to  God ;  for 
1  he  confidered  them  as  already  reconciled  :    but   he   is  fetting 

*  before  them  the  apoftolic  meffage  to  the  world  at  large,  as 
1  appears  from  the  foregoing  Verfe  ;  and  therefore  the  fupple- 
'  ment  ought  to  be  men,  or  the  ivorld?  Mr.  Maclean's  Chrifis 
Commijpon  to  the  Apojlles,  p.  85. 

f  3.  Cor.  v.  18— air 

\  Recommendatory  Preface  to  Mr.  Eyre's  Free  Jufljfi 'cation  of  a 
$j;iner. 


TO    FAITH    IN    JESUS.  91 

1  the  great  argument  they  ufed  to  convert  the  world  to 

■  God  *. 

The  gofpel,  flri&ly  fo  called,  is  the  doctrine  of 
reconciliation  to  God,  as  a  righteous  governor,  by  the 
death  of  his  own  incarnate  Son  ;  and  it  is  through 
believing  the  teftimony  of  God  refpecling  the  death  of 
Chrift,  that  the  hearts  of  finners  are  firft  reconciled  to 
God,  as  appearing  under  his  true  character.  For, 
faithful  and  gracious  as  that  divine  tefHmony  is,  it  can 
have  no  fuch  influence  on  the  will,  any  further  than  it  is 
believed. — Remarkable  is  that  faying  ;  If  when  we. 
were  enemies ,  we  were  reconciled  to  God  by  the  death  of 
his  Son,  much  more,  being  reconciled,  we  fhall  be  faved 
by  his  life  f.  Let  us  review  the  admirable  declaration. 
Reconciled  w hen  we  were  enemies.  Confequently, 
while  yet  in  our  fins,  in  unregeneracy,  and  in  fpiritual 
death.  Reconciled  to  God;  as  a  righteous  governor ; 
as  maintaining  the  rights  of  eternal  juftice,  and  the  ho- 
nours of  the  holy  law.  Reconciled  to  God  by  the 
death  of  his  son;  he  being  made  ft n,  and  made  a 
curjefor  us  \.  In  his  vicarious  death,  Jin  being  con- 
demned §  and  punifhed,  the  Mod  High  folemnly  fan  cli- 
Jied  his  great  name  ||  ;  or,  in  the  mod  emphatical  man- 
ner,   declared  himfelf,  his  government,  and  his  method 

*  Works,  Vol.  II.  p.  170.     Edition  1690. 

f  Rom.  v.  IC.  \   2  Cor.  v.  21.      Gal.  iii.  13, 

§  Rom.  viii.  3.  |[  Ezek.  xxxvi.  23. 


92  HOLINESS    NOT    A    PREREQUISITE 

of  faving  finners,  to  be  fupremely  holy.  Much  more 
being  reconciled.  This  is  contrafted  with,  when 
we  were  enemies.  The  teftimony  of  God  con- 
cerning the  death  of  Chrift,  being,  through  the  divine 
influence,  underftood  and  believed  ;  the  reconciliation 
made  by  the  blood  of  Jefus,  between  God  as  a  juft  fove- 
reign,  and  us  as  guilty  fubje&s  of  his  dominion,  is 
received  *  ;  the  revealed  character  of  God  is  approved  ; 
and  we  are  cordially  reconciled  to  him.  We  Jhall  be 
favedby  his  life:  that  life  which,  as  our  high  prieft  in 
the  heavenly  fan6tuary,  he  ever  lives  to  make  intercefjion 
for  us  \.  Our  divinely  gracious  Jefus  devotes  his  life,, 
though  in  a  different  way,  the  fecond  time  for  the  happi- 
nefs  of  his  people.  Having  expiated  their  guilt  on  the 
crofs,  by  which  he  reconciled  them  to  God  when  they 
were  enemies  ;  and  they,  in  the  prevailing  turn  of  their 
hearts,  being  reconciled  to  the  character,  the  grace,  the 
dominion  of  God  ;  he  lives,  as  a  priejl  on  his  throne  \ 
to  intercede  for  them,  and  fubdue  their  enemies  ;  to 
fuperintend  all  their  concerns,  and  to  fecure  their  final 
felicity. 

Admitting  the  fentiment  againft:  which  I  militate,  no 
one  either  does  or  can  believe  on  Jefus  Chriit,  until 
poffened  of  fubftantial  reafon  to  confider  himfelf  as  free 
from  condemnation^  and  as  an  heir  of  immortal  happinefs  : 

*  Rom.  v.  10.  y.ctraxxwyw.  f  Heb.  vii.  2,5. 

|   Zech.  vi.  12,  I  J. 


TO    FAITH     IN    JESUS.  93 

for,  thatfuch  is  the  flate  of  each  regenerate  perfon — of 
every  one  diflinguifhed  and  adorned  by  true  holinefs,  is 
plain  from  the  tenour  of  divine  Revelation.  To  be  a  child 
of  God,  by  regeneration  ;  to  have  pious  affection  toward 
God,  and  a  cordial  inclination  to  keep  his  commands  ; 
are,  in  the  eftimate  of  Scripture,  evidences  of  a  fafe 
flate,  and  afcertain  everlafling  felicity  to  all  that  are  fo 
diflinguifhed  *.  Yet,  on  the  hypothefis  oppofed,  fuch 
mufl  be  our  flate  and  character,  before  we  are  warranted 
to  believe  in  Jefus  ! 

That  this  is  a  juft  reprefentation  of  the  cafe,  appears 
from  the  writings  of  an  Author  who  ftrenuoufly  main- 
tains the  reverfe  of  that  for  which  I  plead.  Thus  he 
fpeaks  :  *  A  hearty  fubmiiTion  to,  and  acqu'iefcence  and 
'  delight,  in  the  law  of  God,  rightly  underftood,  and  fo 
'  a   true  hatred  of  fin,    mud  take  place  in  order  to  any 

*  degree  of  true  approbation   of  the   gofpel,   and  faith 

*  and  trufl  in  Chrift — The  finner  who  comes  to  Chrifl 
'  for  falvation,  comes  as  a  true  penitent  ;  and  that  repen- 
1  tance — is  neceffary  to  this  faith.* — Now,  that  delight 
in  the  law  of  God,  rightly  underflood  ;  a  true  hatred  of 
fin,  and  real  penitence,  aie  evidences  of  regeneration, 
and  of  genuine  holinefs,  will  fcarcely  be  denied.  It  is 
equally  clear,  admitting  the  doctrine  of  final  perfever- 
ance,  that  perfons  of  fuch   a  character  are  fafe,  as  to 

*  I  John  iii.  1.  2. 


94  HOLINESS    NOT    A    PREREQUISITE 

eternity  :  and  yet,  according  to  our  Author,  fuch  muft 
every  one  be,  before  he  may  dare  to  believe  in  Jefus  ! 
— Afterwards,  however,  which  proves  my  affertion, 
the  very  fame  Gentleman  reafons  in  the  following  man- 
ner. «  That  men  are  naturally  dejlitute  of  every  degree  of 
1  that  which  has  the  nature  of  true  holinefs,  is  moft  evi* 
'  dent  from  Scripture  ;  in  that  the  promifes  of  falvation 
«  are  every  where  made  to  them  who  exercife  the  leajl 

*  degree  of  this,  or  of  that  which  is  oppofite  to  fin  :  and 
'  fuch  have  the  characler  of  good  and  holy  perfons,   in 

*  distinction    from   others.      Now,   if  the  leajl  degree  of 

*  goodnefs  intitles  a  man  to  falvation,  and  denominates 
'  him  a  good  man  ;   then  all  men  are  naturally,   wholly, 

*  without  any  degree  of  this,  and  fo  wholly  corrupt ; 
'  for  all  men  are  reprefented  as  naturally  in  a  (late  of 
'  condemnation,  and  wholly  deftitute  of  that  which  is 
'  necelfary  in  order  to  their  falvation  *.' 

Were  anymeafure  of  holinefs  previoufly  neceflary,  to 
warrant  our  believing  in  Jefus  Chrift ;  pardon  of  fin,  and 
peace  with  our  offended  Sovereign,  mould  be  exhibited 
in  a  gofpel  miniftry,  as  before  obferved,  to  none  but  thofe 
who  are  already  born  of  God:  becaufe  none  but  they 
pofTefs  the  lead  degree  of  genuine  fanctity.  Nay,  the 
gofpel  mould  be  preached  to  regenerate  perfons,  as  fuch  ; 
no  other  being  authorifed  to  rely  on  Jefus,  as  revealed  in 

*  Mr.  S.  Hopkins's  Two  Dlfcourfes,  p.  23,  24,  106.  Ben- 
nington, 1793. 


TO    FAITH     IN    JESUS.  95 

in  it.  But,  would  this  anfwer  the  gracious  defigns  of 
our  Lord's  command,  Preach  the  go/pel  to  every  creature? 
Preaching  the  gofpel  is,  as  already  obferved,  proclaiming 
glad  tidings  to  guilty,  depraved,  and  ruined  creatures — 
tidings  of  pardon,  of  peace,  and  of  falvation,  through 
Jefus  Chrift.  Preaching  the  gofpel,  is  preaching  Chriit 
himfelf,  or  bearing  a  public  teftimony  to  his  gracious 
gracious  character,  and  perfect  work.  Preaching  the 
gofpel,  therefore,  is  proclaiming  falvation  by  fovereign 
grace — is  exhibiting  Jefus,  not  as  willing  to  fupply  the 
deficiencies  in  upright  characters  ;  nor,  merely,  as  grant- 
ing afliftance  to  perfons  already  in  the  way  to  heaven  ; 
but,  as  the  only,  the  allfurhcient,  the  abfolutely  free 
Saviour  of  the  condemned,  the  worthlefs,   the  loft. 

Again :  Did  the  Apodles  preach  Jefus  Chrift,  or 
did  they  proclaim  pardon  and  peace  through  his  blood, 
to  thofe  only  whom  they  confidered  as  really  penitent,  and 
as  having  an  holy  turn  of  heart?  The  reverfe  is  a  fact: 
for,  as  we  have  before  feen,  they  were  commifTioned  to 
proclaim  glad  tidings  to  the  profligate,  impious,  and 
wicked  world.  Thofe,  however,  who  are  truly  peni- 
tent, and  pofTefTed  of  real  holinefs,  are  not  of  the  world, 
but  of  God;  being  manifeftly  called  out  of  their  natural 
(late. -When  Paul  was  preaching  to  his  Jewifh  brethren, 
of  whom  he  had  a  painful  fufpicion  that,  while  they 
wondered  at  his  teftimony,  they  would  reject  it  and 
perifh  in   their  unbelief — even  thofe  Jews,   who   after- 


$6  HOLINESS    NOT    A    PREREQUISITE 

ward  are  faid  to  be  filled  with  envy,  to  contraditl  and 
llafpheme;  his  language  was,  Be  it  known  unto  you  there- 
fore, men  and  brethren,  that  through  this  illuftrious  Jefus 
is  preached  unto  you  the  forgivenefs  of  fins :  and  by  him 
all  that  believe  are  juflified  from  all  things,  from  which 
ye  could  not  be  juflified  by  the  law  of  Mofes*.  Now,  as 
it  would  be  a  dangerous  miftake  to  fuppofe,  that  Paul 
declared  the  fins  of  thofe  ungodly  Jews  to  be  already 
forgiven,  and  their  perfons  jufKfied  ;  fo  it  would  be 
inconfiftent  with  the  nature  of  his  gracious  declaration 
to  imagine,  that  he  did  not  confider  them  as  authorifed, 
by  his  infallible  teftimony,  immediately  to  believe  in 
Chrift  for  pardon  and  acceptance  with  God. — I  will  add, 
is  it  fuppofable  that  Paul  and  Silas  confidered  the  Philip- 
pian  jailor  as  born  of  God,  and  poffefTed  of  true  holi- 
nefs,  when,  in  anfwer  to  his  important  query,  they  faid; 
Believe  on  the  Lord  Jefus,  and  thou  fhalt  befaved?  There 
is  not,  that  I  perceive,  the  lead  reafon  for  any  fuppo- 
fition  of  that  kindf . 

As  it  was  under  the  character  of  a  priefl,  that  Chrift 
expiated  guilt,  and  made  reconciliation  ;  fo,  when  a 
finner  firfl  applies  to  him,  though  it  be  for  the  bleffings 
of  falvation  in  general,  yet  his  eye  is  principally  fixed 
on  pardon  and  peace.  Juftifying  faith,  fays  Dr.  Owen, 
*  refpecteth  Chrift  in  his prieflly  office  alone,  as  he  was  the 

*  Ads  xiii.  38,  39,  40,  41.  45>  4^,  $0- 
f  See  Reign  of  grace,  Chap.  V. 


TO    FAITH     IN    JESUS.  97 

■  furety  of  the  Covenant,  with  what  he  did  in  the  dif- 
«  charge  thereof.     The  confideracion  of  "his  other  offices 

■  is  not  excluded,  but  it  is  not  formally  comprifed  in 
«  the  objecT:  of  faith  as  jujlifywg  * . — Thus  alfo  Mr. 
Charnock  :  *  When  the  venom  of  fin  begins  to  work 
1  in  the  confcience,  and   the  thunder  of  the  law  alarms 

*  it  to  judgment,  and  the  punifhment  due  to   fin  is  pre- 

*  fented  in  the  horrors  of  it ;  the  queftion  immediately 

*  is,  Whether  there  be  any  remedy,  and  where  ?    How 

*  forgivenefs  of  fin  is  to  be  attained  ?  The  only  remedy 
'  is  propofed  in  Chrift,  and  Chriit.  as  a  facrifice.  It  is 
1  not  Chriit  rifen,  or  afcended,  or  exalted  :  not  Chriit, 
'  only  as  the  Son  of  God,  or  the  head  of  angels:  not 
1  Chriit,  as  the  creator  of  the  world,  or  by  whom  all 
'  things  confi(t :  but  Chriit,  as  anfv/ering  the  terms  of 
'  the  nrft  Covenant ;  as  difarming  juftice  ;    and  this  he 

*  did,  as  a  facrifice.  By  this  he  bore  the  curfe  ;  by 
'  this  he  broke  down   the  partition    wall  ;  by  this  he 

*  joined  apoftate  man  and  an  offended  God.  This  iq 
4  that  true  faith  pitcheth  on,  daily  revolves,  and  daily 
1  applies  to.  This  is  the  JrJ}  objecl:  of  the  foul,  Chriit 
<  made  fin;  Chriit  bearing  the punifhment ;   ChrWfidfi- 

*  tuted  in  the  room  of  the  offender — This  is  that  which 

■  pacifies  God  ;  and  only  that  which  pacifies  God  caa 
;  pacify  the  Confcience  f .' 

*  On  Jufrfcation,  Chap.  III.       f  IVorh,  Vol.  II.  p.  S4$i 


9^  HOLINESS    NOT    A     PREREQUISITE 

Js  It   congruous,   then,  to  fuppofe,    that   a  criminal, 
when  feeking  pardon  of  fin  and  peace  lot  his  confcience, 
muit  neceiTarily  apply  for  them  under  the  notion  of  his 
previoufiy  pofTerling  a  pious  turn  of  heart  ?  Yet,  whoever 
is  perfuaded,    that  any  degree  of  holinefs  is    abfolutely 
neceflary  to  warrant  his  believing   in  Jefus,   cannot  but 
regard  the  atonement,  if,  confidently  with  his  principles, 
he  ever   do  regard    it,  under   the  notion  of  his  being 
pofTelTed  of  the  requifite  fanclity. — Were  the  atonement 
of  Chrilr   entirely  rejected,   and  were  he   revealed   as 
willing   to  affift  only   the   weak,  but  well  difpofed,   in 
fa'vlng  themf elves  ;  then,    indeed,   it  might   be  efteemed 
rational    to   conclude,    that    whoever   is   authorifed   to 
depend  on  him  for  help,  muff  be  well  qualified,  by  holy 
inclinations  and  ffrenuous   exertions.       But,   for  thofe 
who  confider  the  death  of  Chrifi:  as  vicarious  and  expia- 
tory ;  or  as   constituting  the    only    ground   cf  hope  for 
pardon  and  peace  ;  to  maintain,  the  neceility  of  holinefs 
as  warranting  our   dependence  on   that  very  death,  is 
extremely  ir.coniiftent.      For,  according  to  the  fentiment 
oppofed,  though  the  death  of  Jefus   be,  confefTedly,   an 
atonement ;   and  though,    by  the  very  nature  of  the  cafe, 
it  could  be  intended  for  none  but  the  guilty  ;  yet,  before 
any  of  that  criminal  character  be  permitted  to  regard  it 
with  affiance,  they  mud  be  holy. 

£.s  no  one  can  be  thoroughly  perfuaded,  that,  in  order 
to  faith  in  Chrift  for  pardon   and  acceptance,   an  holy 


TO    FAITH     IN    JESUS.  (jy 

difpofition  is  abfolutely  necefTary,  without  being  anxioufly 
concerned  to  obtain  the  important  reqnifite ;  fo,  no 
fooner  does  he  conlider  himfelf  as  pofTelling  that  requi- 
site, than  it  becomes  to  him  the  primary  fource  of  peace 
Yes,  his  firft  encouragement  and  hope  arife, — not  from 
the  atonement  of  Chrifl ;  not  from  revealed  mercy  ; 
nor  from  the  teiKmony  of  God  concerning  his  incarnate 
Son,  and  the  work,  performed  by  him  ; — but,  from  the 
change  which  has  taken  place  in  his  own  heart  ;  from 
the  holy  tendency  of  his  will ;  from  the  difference  which 
fibfifls  between  himfelf  and  others,  that  are  altogether 
unworthy.  Confcious  that  fome  degree  of  moral  worth 
attaches  to  his  character,  and  considering  this  asprevioufly 
necefTary  to  warrant  a  fmner's  dependence  on  Chrilt  ; 
his  hrii  hope  is  derived,  not  from  divine  grace,  as  revealed 
in  the  gofpel ;  but  from  his  own  holinefs,  as  required  by 
the  law  :  which  is  directly  contrary  to  the  grand  prin- 
ciples of  evangelical  truth. 

Our  Lord  fays,  As  Mofes  lifted  up  the  ferpent  in  the 
vjildemefs,  tvenfo  mujl  the  Son  of  man  be  lifted  up  :  that 
whofoever  believe th  in  himjloould  not peri/h,  but  have  eternal 
life  *.  Now  here,  it  is  evident,  our  divine  Inftruclor 
teaches  us  to  confider  the  dying  ftate  of  the  Ifraelites,  that 
were  bitten  by  the  riery  ferpents,  as  an  emblem  of  our 
periihing  condition  by  fin  :  the  brazen  ferpent,  elevated 

*  John  in.  14,  15. 


JGO  HOLINESS    NOT    A     PREREQUISITE 

on  a  pole,  as  a  type  of  himfelf  expiring  on  the  crofs  : 
the  looking  of  wounded  Ifraelites  to  the  brazen  ferpent, 
as  emblematical  of  condemned  finners  depending  on  his 
own  death  ;  and  the  perfect  recovery  obtained,  by 
viewing  the  artificial  ferpent,  as  emblematical  of  that 
falvation  which  is  through  faith  in  his  atoning  blood. 
To  this,  perhaps,  there  may  be  an  allufion,  when  Jeho- 
vah fays;  Look  unto  me,  and be  yefaveci,  all  the  ends  oj  the 
earth  *.  We  may  infer,  however,  that  as  the  wounded 
Ifraelites,  without  any  preparative,  except  a  fenfe  of 
danger  be  fo  denominated,  were  authorifed  to  look  at 
the  brazen  ferpent,  with  an  expectation  of  complete 
recovery  ;  fo  finners,  while  destitute  of  every  holy 
qualification,  and  as  impelled  by  an  apprehenfion  of 
eternal  ruin,  are  warranted  to  believe  in  Jefus  Chriir, 
with  hope  cf  complete  falvation; 

Very  emphatical  is  the  language,  and  exceedingly 
jich  is  the  grace  which  appears,  in  the  following  paffage. 
When  tve  were  yet  without  flrenglh,  in  due  time  Chrifl 
died  for  the  ungodly.  For  fear  cely  for  a  righteous  man 
will  one  die  :  yet peradventure  for  a  good  man  fome  would 
even  dare  to  die.       But  God  commendcih  his  love  toward 


*  Ifa.  xlv.  22.  Faith  in  Chrifl  crucified,  fays  Dr.  Owen,  is 
<  a  looking  unto  him,  (ifa.  xlv.  2  2.  kv.  I.)  anfwering  their  looking 
*  unto  the  brazen  ferpent,  who  were  flung  with  "fiery  ferpents. 
'  TQhn  iii.  14,  I  J.'      On  Jufifcaiion.      General  Confederations. 


TO     FAITH     IN    JESUS.  IOI 

us,  in  that,  while  nve  were  yet finners,  Chrifldiedfrus  *, 
— In  the  work  of  redemption  by  Jefus  our  Lord,  there 
arc  two  particulars  on  account  of  which  the  love  of  God 
to  men  is  principally  celebrated  by  the  infpired  Writers  : 
which  particulars  are,  the  feuding  of  his  only  begotten  Son, 
and  the  delivering  him  up  to  death  for  siNNERsf.  It  is 
to  the  latter  of  thefe  that  Paul  directs  our  attention,  in 
the  text  before  us.  Here  we  have  a  mode  of  expreflion 
that  is  very  uncommon  ;  and,  confidering  of  whom  the 
Apoftle  fpeaks,  it  is  truly  wonderful;  Go^/commendeth 
his  love  !  He  exhibits  its  brighteft  beauties  ;  he  prefents 
to  our  view  its  moil  winning  attraclives  ;  he  difplays  it 
in  the  mod  furpriling  and  charming  point  of  light.  As 
if  he  mould  fay  ;  *  Such  is  my  love  !  So  free,  fo  fervent, 

*  fo  fruitful  of  benefits,  and  fo  becoming  my  infinite 
1  excellence,  that  I  confider  the  manifestation  of  it,  as 

*  the  chief  glory  of  all  my  ways  refpecling  the  fons  of 
'  men  !   to  whom  I  recommend  it,  in  a  peculiar  man- 

*  ner,  as  the   eternal  fource  of  their  happinefs,   and  as 

*  the  principal  fubject  of  their  delightful  meditation.' — 
God  commendeth  his  love  toward  us.  Wonderful 
faying  !  That  reafonable  creatures  ought  ever  to  confider 
divine  benevolence  as  the  fountain  of  their  felicity,  is 
plain  to  every  thinking  perfon  :  but  that  the  Mod  High 
mould  fpeak  of  recommending  his   love,   even  though 

*  Rom.  v.  6,  ;,  8. 

f  John  iii.  16.    Matt,xxi.  37-  Rorn-  yi"-  3--     1  Johh.iii.  16. 

I  3 


1*2  HOLINESS    NOT    A    PREREQUISITE 

it  were  to  angels,  is  truly  amazing  !  How  much  more 
wonderful,  then,  to  hear  him  fpeak  of  commending  his 
love  to  men — to  polluted  mortals — to  criminals,  wh© 
deferve  perdition  ! 

But  how,  or  in  what  way,  does  the  Supreme  com- 
mend his  own  philanthropy?  Not  by  pailing  an  act  of 
indemnity  in  favour  of  thofe  who  lothe  fin,'  and  love 
holinefs.  Not  by  juftifying  thofe  who  have  performed 
qualifying  conditions,  and  by  giving  heaven  to  faints. 
Nor  does  he  recommend  his  love  to  men,  in  pardoning 
their  offences,  accepting  their  perfons,  and  bellowing 
immortal  happinefs  upon  them,  by  the  mere  exertion  of 
Jus  royal  prerogative  and  fupreme  dominion.  No : 
refpecling  thefe  particulars,  the  admirable  text  is  entirely 
fiient.  But  it  was  by  fending  his  own  Son,  and  by 
giving  him  up  to  death  for  us,  when  we  were  yet  with- 
out strength,  to  perform  any  thing  truly  good; 
while  ive  were  yet  sinners,  or  entirely  deftitute  of 
every  amiable  quality ;  and  while  we  were  abfolutely  un- 
godly in  the  turn  of  our  hearts,  andthecourfeof  our  lives. 
In  other  words,  a  detedable  compound  of  depravity  and 
guilt,  of  weaknefs  and  unworthinefs.  Of  fuch  a  nature 
is  that  apoftate  itate  in  which  we  were,  when  God  com- 
mended his  love  to  us,  by  the  gift  of  his  incarnate  Son  ; 
and  by  Jefus  falling  a  victim,  in  our  ftead  to  eternal 
juilice ! 


TO     FAITH     IN    JESVS.  IO3 

Again  :  It  is  worthy  of  obfervation,  that  Paul  does 
not  fay,    God  commends  his  mercy,  or  his  grace;  but, 
which  is  yet  more  emphatical,  delightful,  and  wonderful, 
his  love.     It  deferves   alio  to  be  remarked,  that  the 
Father's  giving  or  fending  of  his  own  Son,  and  the  volun* 
tary  death  of  Jefus  for  us,  are  mod  commonly  afcribed  to 
the  love,  not  the  mercy  or  the  grace,  of  the  Father,  and 
of  the  Son  *  :    but  the  bleflings  beftowed  for  the  fake 
of  Chriit,  are  more  commonly  reprefented  as  flowing 
from  grace   or    mercy. — Meicy,   grace,    and   love,  are 
different  modifications  of  goodnefs ;  which  may  be  thus 
diftinguilhed.       Mercy,    is  goodnefs  to    the    miferable ; 
grace,  is  goodnefs  to  the  unworthy;  and  love,  is  goodnefs    " 
delighting  in  the  happinefs  of  its  objects.    When  God  has 
completely  delivered  his  people  from  all  the  penal  effects 
of  their  apoftacy,  they  will  no  longer  be  the  objects  cf 
his  goodnefs,  under  the  firict  notion  of  mercy;  becaufe 
.mercy  has   regard  to  mifery.     When  they  are  perfectly 
free  from  all  the  unworthinefs  attending  depravity  and 
guilt,  they  will  no  longer  be  the  objects  of  divine  good- 
nefs, under  the  apoflolic  notion  of gracef :  for  grace,  in 
the  writings  of  Paul,  refpects  the  unv/orthineis  oiifinful 
creature.       But  faints  will  ever  be  the   blefTed   objects 
of  divine    goodnefs,    under    the  -  delightful    notion    of 
love.      Holy  angels  are  the  objects  of  divine  goodnefs* 
under  the  notion  of  love;  but  not  of  mercy,  or  of 'grace,  in 

»  John   ili .  16.       I  John  iii.  16.       iv.  9,  10.       Gal.   ii.  so. 
Eph.  v.  2,  25.     Rev.  i.  5. 

f  Rom.  iii.  24.     iv.  4.     ix.  5,  6.     Eph.  ii.  5 — 9. 


104  HOLINESS    NOT    A    PREREQUISITE 

the  apoftolic  fenfe  of  thofe  terms,  when  ufed  refpeding 
Tinners. 

Relative  to  this  diirinclion,  Dr.  Goodwin  fays ; 
Love  is  *  a  defire  to  communicate  good,  the  chiefed 
\  good,    unto  the  creature  ;    but  mercy ,  it  is  to  pull  the 

*  creature  out  of  a  depth  of  mifery — So  that  mercy  fuper- 
'  addeth  this  to  love,  that  it  reipecls  the   creature  in 

*  ?nifery.  Parents,  they  love  their  children,  fimply  as 
c  they  are  their  children  ;  but  if  they  be  fallen  into  mifery, 

*  then  love  works  in  a  way  of  pity — It  is  not  mercy 
«  only, — but  [the  Apoftle]  alfo  mentioneth  love  ; 
'  — becaufe  that  mercy  only  refpecteth  mifery ,  as  I  faid 
'  before  :  it  goes  no  further,  fimply  as  meicy,  than  the 
'  relieving  thofe  that  are  in  mifery — Mercy  caufeth  a 
'  king  to  pardon  a  traitor  :  but  if  he  mail  take  this  trai- 
'  tor  and  advance  him  to  the  higheit  dignity,  place  him 

*  with  him  in  the  throne,  as  it  were  ;  this  mull:  needs 
'  be  from  love  too  ;  this  is  fuperadding,  in  that  refpect, 
'  unto  mercy — God's  love,  it  is  the  greateft  thing  of  all 

*  the  reft ;  it  is  more  than  all  his  benefits.     The  love  of 

*  Chrift  was  more  than  his  fufferings  ;  and  his  fufferings 

*  were  more  than  his  benefits  :  and  the  love  of  God,  it  is 
1  more  than  all  his  gifts,  yet  he  hath  given  great  things 
'  to  us,  and  done  great  things  for  us.  Amor  eft  primum 
1  donum  ;  his  love  is  ihejirjl  gift,    as  one  well  faith  :   in 

*  the  gift  of  which  all  things  elfe  are  yours.  .  The  gift  of 
«  his  Son,  it  was  a  great  gift ;  but  it    was  founded  in 


TO    FAITH     IN    JESUS.  TO£ 

'  his  love.      He  fo  loved  the  world,  that  he  gave  his  only 

*  begotten  Son.  Though  we,  being  finners,  need  mercy, 
1  (that  is  the  next   thing  we  want)   and    therefore  we 

*  look  to  it,   O  mercy,   mercy  !    becaufe  we  apprehend 

*  eurfeKes  in  mifery  :  but  do  you  look  beyond  mercy, 

*  and  look  to  love  ;  which  is  a  greater  thing  to  you  than 
f  mercy  ;  raifeth  and  enlargeth  mercy  ;  and,  when 
1  mercy  hath  done  with  you,  will  do  more,  or  as  much 

*  for  you  as   mercy  hath   done,  and  guideth   mercy— 

*  Love  is  a  defire  to  communicate  good  unto  us — Mercy 
'  refpecteth  us   as  we   are  fallen  into  fin  and  mifery— 

*  And  then  that  of  Grace, — it  adds  but  this,  zfreenefs 
1  unto  both.  Love  and  mercy  freely  bellowed,  that  is 
'  called  grace,   in  either  *.' 

Mr.  Charnock,   thus:    *  Love  is   a  perfection  of  a 

*  higher  ftrain   than  mercy  :   mercy  may  be   prevalent, 

*  where  love  is  abfent — This  fgoodnefs  of  God]  under 

*  the  name  of  his  love,  is  rendered  [or  given  as]  the  fole 
1  caufe   of  the  redeeming  death  of  the  Son  :   it  was  to 

*  commend  his  love  with  the  highefl:  glofs,  and  in  fo 
4  lingular  a  manner  that  had  not  its  parallel  in  nature, 
1  nor  in  all  his  other  works,  and  reaches,  in  the  bright- 
<  nefs  of  it,   beyond  the  manifefted  extent  of  any  other 

*  attribute.      It  mud:  be  only  a  miraculous  goodnefs  that 

*  On  Eph.  ii.  4,  5,  6.     Worts,  Vol.  I.  Part  II.    p.  129,  T30, 


106  HOLINESS    NOT    A    PREREQUISITE      » 

'induced  him  to  expofe  the  life  of  his  Son  to  thofe  diffi- 
'  culties  in  the  world,  and  death  upon  the  crofs,  for 
'  the  freedom  of  fordid  rebels.  His  great  end  was,  to 
I  give  fuch  a  demon  Mration  of  the  liberality  of  his  nature 
1  as  might  be  attractive  to  his  creature,  remove  its  fhak- 
i  ings  and  tremblings,  and  encourage  its  approaches  to 
'  him.  It  is  in  this  he  would  not  only  manifejl  his  love, 
'  but  ajjiime  the  Name  of  LOVE.  By  this  name  the 
'  Holy  Ghoft  calls  him  in  relation  to  this  good  will 
'  manifefted  in  his  Son  :  God  is  love.  In  this  is 
'  manifefled  the  lave  of  God[toivards  us,  becaufe  that  God 
'  fent  his  only  begotten  Son  into  the  ivorld,  that  ive  might 
'  live  'through  him,  Ke  would  take  the  Name  he 
'never  exprefTed  himfelf  m  before.  HewasjEHO- 
'  vah,  in  regard  of  the  truth  of  his  promife  :  fo  he 
'  exprefTed  himfelf  of  old.  He  is  goodness,  in  regard 
«  of  the  grandeur  of  his  affection  in  the  million  of  his 
'  Son  :  and  therefore  he  would  be  known  by  the  namr. 
<  of  LOVE  now,  in  the  days  of  the  gofpei*.' 

If,  then,  the  higheft  demonftration  of  divine  favour  j 
that  which,  in  the  eftimate  of  God  himfelf,  is  the  grand 
recommendation  of  his  love  to  men  ;  confiLt  in  his  giving 
Jefus  to  die  for  us  while  we  were  yet finners,  ungodly, 
and   without  flrength  ;  we   may   fafely   conclude,    that 

*    Works,  Vol.  II.    p.  .333-   Vol.  I.    Difcourfi  on  the  Goodnefs  of 
God. 


T^     FAi?H     '!s    JESUS.  IO7 

the  fentiment  ,.nnot  be  to  the  praife  of  the  glory 

of  his  grace.  For,  how  incongruous  it  is  to  fuppofc, 
that  though  the  bleffed  God  recommend  his  love  to  us, 
confidsred  as  mere  Tinners  ;  and  though  it  is  in  Chrift 
only,  as  dying  for  mere  finncrs,  that  the  admirably  glo- 
rious properties  of  divine  love  are  to  be  feen  ;  yet,  before 
thofe  very  finners  for  whom  Chrift  died,  and  to  whom 
God  recommends  his  love,  are  permitted  to  believe  in 
Jefus,  and  to  behold  the  wonderful  excellencies  of  that 
amazing  Jove,  they  muft  have  fome  degree  offpiritual 
jlrengih — they  muft  become  godly — they  muft  be  real 
faints  /  for  all  thefe  ideas  attach  to  every  one  that 
poiTeiTes  the  leaf!  meafure  of  true  holinefs.  God,  in  the 
death  of  Jefus,  recommends  his  love  to  Jinners,  or  the 
ungodly  ;  yet  they  muft  ceafe  to  be  fuch  before  they 
regard  it! — Should  any  perfons  of  fo  bafe  a  character 
prefame  to  approach  the  dying  Jefus  as  their  only  hope, 
the  ungracious  genius  of  that  principle  againft  which  I 
contend  cries  in  their  ears,  Procul  6,  procul  ejle  profani : 
Hence,  far  hence,,  0  ye  profane  ! 

Had  the  glorious  God  been  reprefented  as  recom- 
mending his  love  to  the  penitent,  the  upright,  the  virtuous  ; 
we  might  have  concluded,  ihat  none  but  perfons  of 
thofe  amiable  chaia&ers  were  authorifed  to  regard  Chrift 
with  dependence,  and  with  expectation.  But,  had  that  been 
the  cafe,  the  love  of  God  to  us  could  not,  with  propriety, 
have  been  fo  contrafted,  as  it  is  here,   with  the  love  of 


108  HOLINESS    NOT    A    PREREQUISITE 

one  man  to  another.  For  finners  love  thofe  that  love 
them  *  ;  and  the  Apoftle  admits,  that,  for  a  good  man, 
fome  one  perhaps  may  even  dare  to  die.  Befides,  on 
that  fuppofition,  the  divine  Father  might  have  been 
viewed,  and  would  certainly  have  been  confidered  by 
diftrefTed  fouls,  as  commending  his  love  to  reclitudc,  to 
virtue,  to  holinefs,  rather  than  to  finners  ;  and  the  abfo- 
lutely  unworthy  would  have  had  no  ground  of  hope.--- 
Whereas,  If  Chrifl  died  for  us  while  ive  toere  yet  finners  ; 
and  if  God,  by  that  very  fact,  more  than  by  any  other 
effect  of  divine  goodnefs,  commend  his  love  to  us  ;  we 
ought,  furely,  to  confider  the  eternal  Father  as  recom- 
commending  the  crucified  Jefus  to  us,  while  we  are  yet 
finners — recommending  him,  as  an  allfufHcient  Saviour 
for  the  raoft  guilty  ;  as  perfectly  fuitable  to  the  circum- 
ftances  of  the  mod:  needy ;  and  as  completely  free  for 
the  mod  unworthy.  Thus  he  is  revealed  in  the  glad 
tidings  :  and  what  is  believing  in  jefus,  but  relying  upon 
him,  or  treating  him,  according  to  this  view  of  his 
character  ?  God  himfelf,  in  the  death  of  Chrift,  com- 
mending his  love  to  mere  finners  %  the  ungodly  muft  be 
warranted  thankfully  to  regard  that  recommendation, 
and  to  believe  in  the  Son  of  God. 

Chrift  is  made  JanBiJi 'cation  to  all  that  are  truly  con- 
verted-)-.    Every    holy    difpofition,    therefore,    in   the 

*  Luke  vi.  32.     f  I  Cor.  i.  30.' 


TO    FAITH     IN    JESUS.  IOQ. 

heart  of  a  firmer  mult  be  received  from  him.  Ought  we, 
then,  to  fupport  the  affirmative  of  what  is  oppofed,  to 
confider  our  Lord  as  aclually  made  fanctifkation  to  any 
finner,  who  is  not  authorifed  to  believe  in  him  ?  or 
imagine  that  an  ungodly  perfon  mud  receive  holinefs 
from  Jefus  Chrift,  in  order  to  warrant  his  dependence 
upon  him  ?  So  to  do,  would  confound  the  ftate  of 
believers  with  that  of  unbelievers  ;  would  invert  the 
order  of  things  in  the  method  of  grace,  and  be  attended 
with  various  abfurdities. — Does  the  Moil  Holy  fanclify 
any  finner  ?  it  is  as  the  God  of  peace  *  :  but  he  bears 
that  delightful  character,  only  as  reconciling  the  world 
to  him/elf  by  the  death  of  Chrift.  For,  as  Mr.  Char- 
NpCK  obferves,  *  God  only  fanclifies   as  a  God  of  peace 

*  — Would  we  be  perfect  in  every  good  work  ;   would  we 
do  the  will  of  God  ;   would  we  have  every  thing  wel- 

*  pleafing  in  his  fight  wrought  in  us  ?  then  we  mould  go 

*  to  him  as  a  God  of  peace  f .' — '  Sanclirlcation,'  fays  Dr. 
Owen,   '  is  a  fruit  and  ejfecl  of  that  peace  with  [God,] 

*  which  he  hath  made  and  prepared  for  us,  by  Jefus 
'  Chrift.  For  he  was  in  Chrift,  reconciling  the  world 
1  unto  himfelf,  deftroying  the  enmity  which  entered  by 
'  fin,  and  laying  the  foundation  of  eternal  peace.  From 
«  hence  it  is,  that  he  \v'\\\  fanclify  us,  or  make  us  holy; 
<  without  a  refpect  whereunto  he  would  no  more  do  fo, 

*  i  ThelT.  v.  23. 

f   Heb.  xiii.  30,  21.      Works,  Vol.  II.  p.  223. 

K 


IIO  HOLINESS    NOT    A    PREREQUISITE 

4  than  he  will  fanclify  again  the  angels  that  have  finned  ; 
1  for  whom  there  is  no  peace  made,  nor  atonement  *.,-~ 
Muit  it  not  be  neceflary,  then,  for  finners  to  regard  the 
atonement  of  Chrift  as  allfufficient,  in  whfch  the  divine 
Father  appears  under  that  gracious  character,  the  God  of 
peace ;  in  order  to  a  well-grounded  expectation  of  ever 
pofTeffing  the  leaf!  degree  of  true  holinefs  ? 

Coming  to  Chrift,  and  believing  on  him,  are  the  fame 
thing  ;  as  appears  from  the  words  of  our  Lord  himfelf. 
He  that  cometh  to  me,Jha!I  never  hunger  ;  and  he  that 
believeth  on  me,  Jhall  never  thirjl  f .  Now,  the  Scripture 
informs  us,  that  the  wrath  of  God,  or  the  curfe  of  the 
law,  abides  on  him  v/hp  believes  not  in  Chrift.  £.  But 
will  the  Bible  authorife  our  fuppofing,  that  any  one 
pofTeffed  of  true  holinefs  is  under  the  wrath  of  God? 
Yet  that  is  evidently  implied  in  the  hypothefis  here 
oppofed,  when  compared  with  the  awful  declaration  juft 
produced. 

Our  Lord  fays,  As  the  branch  cannot  bear  fruit  of 
itfelf,  except  it  abide  in  the  vine  ;  no  more  can  ye,  except 
ye  abide  in  me  §.  According  to  the  phrafeology  of 
Scripture,  to  be  in  Chrift,' mod  commonly  denotes  vital 
union  with  him,  acceptance  before  God,   and  complete 

*   Dlfcourfe  concerning  the  Holy  Spirit,    B,  IV.  Chap.  I.  §  8. 
f  John  vi.  35.  \  John  iii.  36.  §  John  xy.  4. 


TO     FAITH     IN    JESUS.  I  I  I 

freedom  from  condemnation  *.  Privileges,  thefe,  which 
are  not  enjoyed  by  unbelievers.  No  ;  there  mud  be 
faith  in  the  blood  of  J  ejus  f ,  before  any  one  can  be  juftly 
confidered  as  thus  united  to  him,  and  thus  accepted  of 
God. — If,  notwithstanding,  the  reverfe  of  what  I  main- 
tain be  true,  there  not  only  may,  but  there  abfolutely 
must  be  the  fruits  of  righteoufnefs,  before  there  can  be 
vital  union  with  Chrifl:  :  nay,  before  a  finner  can  be 
permitted  to  regard  the  gofpel,  as  revealing  a  Saviour  in 
whom  he  may  confide.  Becaufe,  in  whomfoever  an 
holy  difpofition  is  implanted,  it  will,  more  or  lefs,  exert 
itfelf  in  pious  affections,  and  righteous  conduct  :  which 
mud  be  confidered  in  the  light  of  fpiritnalyW/zV. — I  faid, 
vital  union  ;  like  that  of  a  living  branch  to  a  flourifning 
vine.  For,  fo  far  as  I  have  obferved,  it  is  allowed  by 
all  who  are  converfant  in  thefe  affairs,  that,  previous  to 
believing  in  Jefus  Chrift,  there  is  no  fuch.  union  between 
him  and  any  finner. 

The  Scriptures  teach  us  to  confider  all  unbelievers  as 
in  a  ftate  of  enmity  to  God,  and  of  fpiritual  death. 
To  the  unbelieving,  we  are  alfo  intormed,  nothing  is  pure; 
but  even  their  mind  and  confeience  are  defiled  \ .  The 
affirmative,  however,  of  what  I  deny,  fuppofes  that 
finners  mud  be  alive  to  G©d — the  friends  of  God — and 


*  2  Cor.  v.  17.     Eph,  i.  6.     Rom.  viii.  1.      f  Rom.  iii.  25 
\  Titus  i.  15. 


J 
one 


112  HOLINESS    NOT    A    PREREQUISITE 

have  fome  degree  of  fpiritual  purity,  before  they  obtain 
permiflion  to  believe  in  Jefus.  For  I  think  it  is  demon- 
flrable,  that  he  in  whofe  heart  any  holy  difpofition 
refides,  is  neither  under  the  dominion  of  difaffection  to 
God,  nor  in  fpiritual  death,  nor  deftitute  of  fpiritual 
purity. 

Under  whatever  characters  Chrift  is  reprefented  as 
confidering  his  people,  with  reference  to  their  legal  and 
moral  irate,  when  he  gave  himfelf  a  ranfom  for  them  ; 
under  the  very  fame  characters  are  unconverted  perfons 
warranted  to  believe  in  him.  For  we  cannot  fuppofe 
without  abfurdity,  that  Chrift  died  for  men  under 
character,  and  that  they  muft  depend  upon  his  death 
under  another.  Now  it  is  plain,  from  the  Records  of 
Infpiration,  that  thofe  whom  Cnrlft  came  to  fave,  and 
for  whom  he  died,  were  confidered  by  him,  as  guilty—* 
as  ungodly — as  enemies  to  God — as  extremely  depraved — 
ss  the  chief  of  Jlnners — zsjufilly  condemned — and  as  lojl*. 
Confequently,  fuch  being  their  native  characters,  and 
fuch  their  awful  ftate,  they  muft  believe  in  him  at  firft, 
not  as  qualified  perfons,  but  as  perifhing  wretches  ;  not 
as  adorned  with  the  beauties  of  holinefs,  but  as  lothfome 
with  the  pollution  of  hell.  How  ftrange,  how  incon- 
gruous, the  following  polition :  Chrift  came,  and  expired 

*  i  Tim.  i.  15.     Rom.  v.  6,  8,  9,  10.     Johniii.  3,  5.     Titus 
iii.  3.     Gal.  in.  10,  13.     Luke  xix.  10. 


TO    FAITH     IN    JESUS.  II3 

©n  a  crofs,  professedly  to  favejinners — the  ungodly — 
the  enemies  of  God,  and  To  on  ;  yet,  before  any  of  them 
can  warrantably  believe  in  him  for  falvation,  they  nauft 
be  under  the  influence  of 'a pious  difpofition — they  mull: 
pofTefs  a  principle  of  univerfal  holinefs  I  In  other  words, 
they  mult  ceafe  to  be,  in  a  fcriptural  fenfe,  thofe  cha- 
racters which  Chrifl  intended  to  relieve,  when  he  gave 
himfelf  a  ranfom  for  many — when  he  was  made  fin,  and 
made  a  curfe ;  before  they  are  authorifed  to  place  the 
lead  confidence  in  him  ! 

I  faid,  in  a  scriptural  fenfe  :  becaufe  they  who 
pofTefs  the  leaft  degree  of  true  holinefs,  are  not,  either 
in  the  Old  or  the  New  Teftament,  denominated,  abfo- 
lutely, Jinners,  the  ungodly,  the  hjl,  and  fo  on  ;  but  the 
reverfe.  Yes,  notwithftanding  their  numerous  and  crimi- 
nal imperfections,  with  regard  to  inherent  holinefs  and 
perfonal  obedience  ;  they  are  characterifed,  Thofe  that 
know  the  Lord— fear  the  Lord — love  the  Lord—ferve 
the  Lord :  the  righteous — the  upright — the  perfect  : 
difciples,  believers,  faithful  brethren,  fons  of  God,  faints, 
and  fo  on.  For  every  one  that  pofTeiTes  any  meafure  of 
real  holinefs,  is  born  of  God ;  and  is,  therefore,  deno- 
minated according   to   his   new   flate,    even   while  he 


K   2 


U4  HOLINESS    NOT    A     PREREQUISITE 

perceives  abundant  reafon   for  daily  abafejnent  before 
God  *. 


It  was  the  defign  of  our  Lord,  in  his  admirable  para- 
ble  of  the  Prodigal,  and  in  that  of  the  Publican  f,  to 
inform  us,  Under  what  ckaracler,  or  under  what  confi- 
derat'wn  of  ourfelves,  we  muft  apply  to  God  for  pardon, 
for  peace,  and  for  falvation.  What,  then,  are  the  moit 
prominent  features  of  thofe  two  parabolical  perfons, 
when  viewed  as  coming  to  God  for  acceptance  ?  The 
Prodigal  appears  as  a  ragged,  filthy,  ftarving  wretch  ; 
who,  impelled  by  mere  neceflity,  returns  to  his  Father, 
without  any  recommendation  of  perfon,  or  of  character  ; 
and  as  deferving  to  be  for  ever  exheridated.  The 
Publican,  fmitten  with  a  fenfe  of  enormous  guilt  j  far 
from  confidering  himfelf  as  pofTeffing  any  holy  dilpo- 
fition  ;  and  harraffed  with  apprehenfions  of  eternal  ruin  ; 
appears  as  a  criminal  who  deferves  to  be  damned,  and 
who  dares  not  lift  up  his  eyes  to  heaven,  even  when  he 
cries  for  mercy  through  an  atonement.  Surely,  then,, 
thefe  characters,  and  the  fcope  of  thefe  parables,  are 
far  ficm  teaching,  that  finners  muft  have  fome  degree  of 

holinefs  before  they  be  authorifed  to  believe  in  Jefus 

Nay,   in   the  parable  of  the  Pharifee  and  the  Publican, 

*  Job.  i.  i,  8.  ix.  20,  ai,  30,  31.  xl.  4.  jSii.  5,  6.  Pf. 
cxxx.  3,  4.  cxliii.  2.  Prov.  xxiv.  16.  Rom.  vii.  15. — viii. 
I,  2.     1  John  i.  8,  9,  10. 

f  Luke  xv:  II— 32.     xviii.  10—14." 


TO    FAITH     IN    JESUS.  II    5 

our  Lord  fo  defcribes  the  former  as  to  fhow,  that  whoe- 
ver approaches  God,  with  a  view  to  jufifcation  before 
him,  under  any  other  character  than  that  of  a  miferable 
ftnner  ;  01  as  encouraged  by  any  other  confideration, 
than  that  of  mercy  revealed  in  the  atonement ;  is  charge- 
able with  felfrighteous  pride,  and  fure  to  meet  with  a 
fatal  difappointment. 

I  faid,  with  a  view  to  justification  before  God : 
for  this  is  the  fingle  point  under  confideration.  Becaufe 
it  was  that  for  which  our  Lord  reprefents  the  Pharifee 
and  Publican,  as  addrefling  the  Mod  High;  and  becaufe 
ifr  is  that  which  an  awakened  (inner  principally  feeks,  in 
hisfirfl  application  tojefus  Chrift. — Has  a  perfonbelieved 
through  grace  P  has  he  already  received  the  atonement  ? 
and  is  he  approaching  the  throne  of  divine  mercy  for  a 
frefh  application  of  pardon,  with  reference  to  the  imper- 
fection of  his  duties,  the  daily  operation  of  his  corrup- 
tions, and  the  backflidings  of  which  he  is  confeious  ? 
Or,  does  he  apply  for  larger  meafures  of  fanctifying 
influence  ?  he  may  come  to  God  as  one  of  his  difobe- 
dient  children,  or  as  a  feeble  and  very  imperfect  follower 
of  Jefus  Chrift,  crying,  Abba,  Father.  Nay,  when 
lamenting  over  his  indwelling  depravity  and  actual  tranf- 
greffions,  he  may  even  fay  ;  God,  I  thank  thee,  that  I  am 
not  as  other  men,  that  are  profligates  in  their  conduct ; 
thai^are  dead  in  fin  ;  or  that  are  feeking  to  ejlabli/h  their 
own  righteoufnefs.     For  the  Pharifee,  in  this  parable,  is 


Tl6  HOLINESS     NOT    A    PREREQUISITE 

not  cenfured,  merely  becaufe  he  thanked  God  for  the 
difference  which  fubfiffed  between  himfelf,  and  the  profli- 
gate part  of  the  world  ;  but  becaufe  he  placed  that  differ- 
ence to  the  account  of  his  juflification  before  God.  In 
that  refpecl,  the  chafte  lady,  and  the  vile  proftitute  ;  the 
mod  virtuous  characters,  and  the  greateft  profligates, 
are  completely  on  a  level ;  having  only  one  common 
ground  of  hope — the  vicarious  obedience  of  Jefus  Chriji. 

It  rauft,  I  think,  be  granted,  that  when  a  finner  firit. 
believes  in  Jefus,  lie  is  concerned  chiefly  about  pardon 
and  acceptance  with  God.  But,  if  fo,  the  fpirit  of 
thofe  inflructive  parables  to  which  I  advert,  abfolutely 
forbids  our  fuppofing,  that  any  degree  of  holinefs  is 
required  of  a  finner,  to  warrant  his  dependence  on 
Chrift.  We  will,  however,  for  the  fake  of  argument, 
admit  the  contrary.  We  will  fuppofe  that  a  finner, 
under  a  perfuafion  of  his  pofTeiTing  fome  degree  of  true 
fan&ity,  applies  to  the  glorious  Jefus  ;  and  that  he 
addreffes  God  in  prayer,  for  juftification,  agreeably  to 
this  view  of  himfelf.  What,  then,  will  be  the  fpirit  of 
his  addrefs  at  the  throne  of  Eternal  Majefty  ?  Mud  it 
not,  either  exprefsly  or  implicitly,  be  as  folio  ws  I  «  God, 
1  I  thank  thee,  that  I  am  not  as  the  multitude  of  other 
«  men !  Once,  indeed,  I  lived  in  difobedience,  and 
<  loved  fin  :  but  now  it  is  otherwife,  as  to  the  turn  of 
«  my  heart,  and  the  courfe  of  my  life.  Having  a  pious 
«  difpofition,-  my  will  is  under  an  holy  bias ;  which  leads 


TO    FAITH     IN    JESUS.  117 

'  me  to  revere  thy  authority,  and  to  keep  thy  commands. 

*  Thus  porTefling  the  requifite  divinely  prcfcribed  to  all 
«  thofe   that  would   acceptably  believe   in   Jelus,    and 

*  through  his  merits  obtain  juftification  ;  I  cannot  doubt, 

*  either  of  acceptance  with  thee,  or  of  admiffion  into 
1  thy  eternal  kingdom.' — This,  or  fomething  fimilar,  is 
the  genuine  language  of  every  one  who,  in  his  devotional 
addreffes  relative  to  jitjlification,  proceeds  on  that  ungra- 
cious principle  which  I  oppofe  !  There  is  reafon  to 
think,  however,  that  many  who  warmly  difpute  for  the 
principle,  entirely  defert  it  in  prayer;  and  would  even 
be  mocked  to  hear  a  religious  addrefs  to  the  Deity, 
refpecting  juftification,  formed  upon  it. — But,  if  the 
principle  in  queftion  be  an  article  of  divine  truth,  it  muft 
be  of  great  importance :  for  it  enters  deeply  into  the 
doctrine  of  juftification.  Why  fhould  it  not,  then,  by 
all  that  embrace  it,  be  avowed  in  their  folemn  prayers 
for  pardon  and  acceptance,  efpecially  by  thofe  who, 
with  the  Pharifee,  confider  themfelves  as  pofTeffing  the 
requifite  holinefs  ?  Why  does  it  not  make  a  confpicuous 
appearance  in  their  devotional  practice  ?  To  fcruple  the 
propriety  of  fuch  an  avowal,  is  an  implicit  condemnation 
of  the  principle  itfelf. 

Remarkably  pertinent,  relative  to  this  particular,  is 
the  following  language  of  Dr.  Owen.  The  Pharifee 
afcribes  *  all  that  he  did  to  God.  God,  I  thank  thee  : 
<  although  he  did  all  [he  mentions,]  yet  he  owned  the 


I  1 8  HOLINESS    NOT    A    PREREQUISIT3 

*  aid  and  afliftance  of  God,  by  his  grace,  in  it  all.  He 
4  efteemed  himfelf  much  to  differ  from  other  men,  but 
'  he  afcribed  it  not  unto  himfelf  that  fo  he  did.  All 
'  the  righteoufnefs  and  holinefs  which  he  laid  claim  unto, 
'  he  afcribed  unto  the  benignity  and  goodnefs  of  God. 
1  Wherefore  he  neither  pleaded  any  merit  in  his  works, 
1  nor  any  works  performed  in  his  own  Jlrength,  without 
'  the  aid  of  grace.  All  that  he  pretends  is,  that  by  the 
'  grace  of  God  he  had  fulfilled  the  condition  of  the  Cove- 
'  nant,  and  thereon  expected  to  be  juftified.  And 
«  whatever  words  men  mail  be  pleafed  to  make  ufe  of  in 
1  their  vocal  prayers,  God  interprets  their  minds  accord- 
'  ing  to  what  they  truft  in,  as  unto  their  juftification 
'  before  him.  And  if  fome  men  will  be  true  to  their 
1  own  principles,  this  [prayer  of  the  Pharifeej  is  the 
1  prayer  which,  mutatis,  mutandis,  they  ought  to  make.*.' 

Paul,  when  proving  the  doctrine  of  juftification  by  an 
imputed  righteoufnefs,  and  v/hen  adducing  the  cafe  of 
Abraham  as  quite  in  point,  thus  interrogates  and  replies; 
How  was  it  (the  Patriarch's  faith,  or  that  in  which  he 
believed)  then  reckoned?  When  he  was  in  circumcifion? 
Or  in  uncircumcifion  ?  Not  in  circumcifion,  hut  in  uncir- 
cumcifion  f .  The  Apoftle's  defign  in  thefe  queries  and 
anfwers  was  to  evince,  that  juftification  before  God  is  of 
mere  grace,  by  an  imputed  righteoufnefs  ;  and  that  no 

*   Dotirine  of  Juftification,  Chap.  XVII.  f   Rom.  iv.  10. 


TO    FAITH     IN    JESUS.  I  I O. 

duty  performed  by  us,  nor  any  holinefs  wrought  in  us, 
has  the  lead  influence  in  procuring  that  ineftimable 
blefling.  Adopting  the  infpired  Writer's  manner  of 
fpeaking,  I  may,  therefore,  interrogate  and  anfwer  thus  : 
How,  then,  is  the  vicarious  obedience  of  Chrift  imput- 
ed to  a  fmner  ?  When  he  is  poiTelTed  of  true  holinefs  ?  Or 
when  he  is  confidered  as  ungodly  ?  Not  when  in  the  for- 
mer >  but  while  in  the  latter  ftate  :  for  the  text  is  exprefs, 
He  thatjuflifieth  the  ungodly*.  Confequently,  no  degree 
of  holinefs  is  previoufly  necefTary  to  warrant  our  believ- 
ing in  Jefus  Chrifl:  :  becaufe  it  would  be  abfurd  to  con- 
fider  any  perfon  as  ungodly,  who  poiTeiTes  the  leaft 
meafure  of  real  holinefs. 

They  ivho  are  in  health  need  not  a  phyfician,  but  they 
that  arefick  ;  is  a  maxim  of  common  fenfe,  as  well  as 
of  Scripture.  Now  Chrift  is  the  phyfician  of  fouls, 
whofe  difeafe  confifts  in  depravity  and  guilt.  To  fup- 
pofe,  therefore,  that  finners  muft  pofTefs  any  meafure  of 
true  holinefs,  before  they  are  warranted  to  believe  in 
Jefus ;  is  equally  incongruous  as  to  maintain,  that  a 
patient  mud  be  in  a  convalefcent  ftate,  before  he  can, 
with  propriety,  apply  to  a  phyfician.  For,  I  prefume  it 
muft  be  admitted,  that  when  any  finner  becomes  polTeiTed 
of  holy  inclinations,  he  is,  in  a  moral  fenfe,  convalefcent. 
His  recovery  is  begun  :  and  taking  the  doctrine  of  perfe- 

*  Rom.  iv.  5. 


T20  HOLINESS    NOT    A    PREREQUISITE 

verance  for  granted,  certain  to  be  completed.  But  is  it 
congruous  to  fuppofe,  that  any  finner  mould  have  Tub- 
ftantial  reafon  to  conclude  upon  his  own  final  happinefs, 
as  the  fentiment  oppofed  implies,  before  he  be  authorifed 
to  believe  in  Jefus  Chriit  ? 

The  Scripture  teacheth,  that  real  holinefs  is  the  fruit 
of  evangelical  truth  underftood  and  received  *.       But 
the  fentiment  againft  which  I  contend  implies,  either, 
that  the  gofpel  may  be  received,    without  relying  on 
Chriit ;  or,  that  holinefs  may  exifl  in  the  heart  of  a 
finner,  who  does  not  believe  the  truth :  neither  of  which 
can  be  fupported  by  the  word  of  God.  Not  the  former  : 
for  the  genuine  gofpel  is  the  teflimony  of  God  concern- 
ing Chrifl.     It  is  a  revelation,  and  an  exhibition,  of  his 
Perfon  and  offices  ;  of  his  grace  and  work  f .      He 
therefore,  who  receives  the  gofpel,  or  admits  the  glad 
tidings  into  his  heart  J  ;  receives  Chriit  himfelf  §,  who 
is  the  fubftance  of  thofe  joyful  tidings. — Not  the  latter  : 
for  while  a  perfon  difbelieves   that  which,   by  way  of 
eminence,  is  called  the  truth,  he  remains  difaffedted 
to  God,  and  virtually  makes  him  a  liar  ||.     It  may  be 
fafely  concluded,  therefore,  that  fuch  an  one  has  no 
holinefs  in  him. 


*   Matt.  xiii.  23.      John  xvii.  17,  19.     Eph.  iv.  24.  Gr. 
f  Gal.  iii.  I.  \  Rom.  vi.  17.     x.  10.      Adts  viii.  37. 

§  John  i.  11,  12.     Col.,  ii.  6.  ||   1  John  v.  10. 


TO    FAITH     IN    JESUS.  121 

The  mod  remarkably  gracious  proclamations  and  invi- 
tations to  Tinners,  that  (land  recorded  by  the  infpired  pen, 
may  here  be  pleaded.       Proclamations  :  Ho,  every 
one  that    thirjleth,   come  ye  to  the  waters,    and  he    that 
hath   no  money  I  Come  ye,  buy,  and  eat  ;  yea,   come,    buy 
wine  and  milk  without  money  and  without  price  I  and  fo 
on.      Jefus  Jlood  and  cried  faying,   If  any  man  thirjl,  let 
him  come  unto  me  and  drink  ! — IVifdom  hath  builded  her 
houfe,  Jhe  hath  hewn  out  her  feven  pillars  :  Jhe  hath  killed 
her  beajls  ;  Jhe  hath    mingled  her   wine  ;   Jhe  hath   alfo 
furnijhed  her  table.       She  hath  fent  forth  her   maidens  : 
Jhe  crieth  upon  the  high  eft  places  of  the  city,  Whofo  isjimple, 
let  him  turn  in  hither  :  as  for  him  that  wanteth  under/land- 
ing, Jhe  faith  to  him,  Come,  eat  of  my  bread,  and  drink  of 
the  wine  which  I  have  mingled* '. — Invitations  :    Go 
out  quickly  into  the  Jlreets  and  lanes  of  the  city,  and  bring 
in  hither  the  poor,  and  the  maimed,  and  the  halt,  and  the 
blind — Go  out  into  the   highways   and  hedges,   and  compel 
them  to  come  in — Come  unto  me  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  reft — The  Spirit  and  the 
bride  fay,  Come  :  and  let  him  that  heareth  fay,  Come  :  and 
whofoever  will,  let  him  take  of  the  water  of  life  freely  \. 
-r-To  thefe  proclamations  and  invitations,that  gracious 

*  Ifa.  lv.  I,  2,  3.     John  vii.  37.     Prov.  ix.  1—5. 
f  Luke  xiv.  21,  23.     Matt.  xi.  28.      Rev.  xxii.  17. 
L 


122  HOLINESS    NOT    A    PREREQUISITE 

fromise    may  be    annexed;  Him   that  cometh  to  Me, 
I  will  in  no  wife  cajl  out  * . 

On  reviewing  the  divinely  gracious  proclamations, 
invitations,  and  promife,  juft  adduced,  we  obferve  the 
following  defcriptive  characters  :  Every  one  that  thirfleth 
after  happinefs,  and  feeks  it — not  in  Chrift,  and  in  the 
enjoyment  of  fpiritual  blefHngs  provided  by  fovereign 
mercy  ;  but,  in  the  purfuit  of  fenfual  gratifications,  of 
temporal  riches,  of  fecular  honours,  of  philofophical 
acquifitions,  of  fuperftitious  obfervances,  or  of  accep- 
tance with  God  by  his  own  righteoufnefs  ;  which  are 
not  bread,  and  cannot  fatisfy  f. — He  that  hath  no  money  ; 
no  recommending  qualification,  or  moral  worth — The 
Jimple,  and  thofe  that  are  void  of  underflanding  ;  the 
ignorant  and  wicked — The  poor,  the  maimed,  the  lame, 
and  the  Hind  ;  mere  mendicants,  that  are  in  the  flreets 
end  lanes  of  the  city — Thofe,  in  the  country,  that  are  in 
the  highways,  and  under  the  hedges  ;  travellers,  without 
exception,  and  the  mod  miferable  vagrants — Thofe, 
finally,  that  are  burdened  with  guilt,  and  have  fought 
relief,  in  methods  of  their  own  devifing,  but  have  not 
found  it. 


*  John  vi.  yj. 

f  Vide  Vitringam  in  Jefawm,  $5,  I,  2,  3.  Mr.  Her- 
vey's  Tbcron  and  AJpnfto,  Vol,  III.  p.  338.  Mr.  T.  Boston's 
Works,  p.  227,  845- 


TO    FAITH     IN    JESUS.  I  23 

We  further  obferve,  with  furprife  and  joy,  that  our 
divine  Lord,  far  from  overlooking  thefe  outcalts  of 
fociety  and  refufe  of  mankind,  gives  the  following  order 
to  his  miniftering  fervants  ;  Compel  them,  by  forcible 
arguments  and  winning  perfuafion,  to  come  in,  and  be 
guefts  at  my  table.  Or,  as  it  is  elegantly  exprefTed  by 
an  evangelical  writer  ;  *  The  mdfengers  are  fent,  not  to 
<  the  manfion-houfes'of  the  rich,  or   the  palaces  of  the 

*  mighty  ;  but  to  the  highways  and  hedges  :  where  mifery 
'  mourns,  and  poverty  pines,  and  bafenefs  hides  her 
'head*.' — Nay,  the  supreme  lord  himfelf,  as  it 
were  in  perfon,  condefcends  to  addrefs  the  guilty,  the 
impoverifhed,  the  periihing  creatures  ;  and  his  language 
is,   *  Ho,  every  one  !  be  his  iniquities  ever  fo  many,  his 

.  *  depravity  ever  fo  great,  or  his  guilt  ever  fo  enormous. 
'  Come  to  the  waters  ;  to  the  fource  of  fupplies,    where 

*  plenty  is  provided  for  the  ufe  of  thofe  that  are  frarving. 

*  Come  and  take  freely,  of  the  wine,  and  the  milk,  and 

*  the  water  of  life — of  all  the  bleffings  provided  by  grace, 
'  for  the   relief  of  fpiritual  indigence,  for  the  peace  of 

*  diftreffed  confciences,  and  for  the  healing  of  difeafed 

*  fouls.  Come,  come,  yea  come  !  Think  not  that  your 
«  poverty  and  rags,  your  crimes  and  your  guilt,  prohibit 
■  accefs  to  the  ftorehoufe  of  fpiritual  bleffings,  or  forbid 

*  expectation  of  being  relieved  by  reigning  grace.  For 
<  I  folemnly  afiure  you,  that  all  the  benefits  of  fovereign 
«  mercy  were  intended,  only  for  the  guilty — the  depraved 
« the   utterly  deflitute  : — for   thofe  only,   who  have 

*   HE.RVEY,    Theron  and  Afpafio,  Vol.  III.  p.  3 1 1. 


124  HOLINESS     NOT    A     PREREQUISITE 

*  nothing  but  the  revelation  of  my  grace,  to  keep  them 
'  from  dcfpair  now  ;  nor  any  thing  befides  the  provifions 

*  of  that  grace,  to  preferve  them  from  damnation  here- 

*  after.     Whoever,  therefore,  on  the  credit  of  my  royal 

*  proclamation,  or  on  the  fidelity  of  my  irrevocable 
f  promife,  applies  for  relief,   fhall  not,  upon  any  conii- 

*  deration   of  his  paft  provocations,   or  of  his  prefent 

*  pollution,  be  rejected.  Rejected  I  nothing  lefs.  For, 
'  to  the praife  of  the  glory  of  my  grace,  he  [hall  find  accep- 
'  tance,  and  have  falvation.' 

To  maintain  that  a  finner,  before  he  can  warrantably 
believe  in  Jefus,  mult  have  fome  degree  of  holinefs,  is 
contrary  to  the  apoftolic  doctrine  of  juflification  before 
God.  To  this  particular  I  have,  indeed,  repeatedly 
adverted  :  but  it  is  of  fo  much  importance,  as  to  deferve 
a  more  diflinct  confideration.  The  principle,  then,  is 
inconfiftent  with  the  apoftolic  doclrine  of  juftification  by 
mere  grace ;  with  the  characler  of  thofe  whom  God 
jufKfies  ;  and  is  adapted  to  encourage  boa/ling. 

It  is  incmififlent  ivlth  j  unification  hy  mere  grace. 
Relative  to  this  affair,  the  language  of  Tnfpiration  is, 
Being  jufiified freely  by  his  grace,  through  the  redemption 
that  is  in  Jefus  Chrift  *.  No  words,  equally  few,  could 
more  ftrongly  exprefs  the  moft  perfectly  gratuitous  jufti- 

*  Rom.  iii.  24. 


TO    FAITH     IN    JESUS.  125 

fication  of  a  firmer,  than  thefe,  Freely,  by  his  grace  * 
and  it  is  an  axiom  with  Paul,  That  whatever  blemng  is 
of  CRACE,  it  is  not  of  works  ;  other  wife  grace  is  no  more 
grace  :  and  that,  whatever  blefling  is  of  works,  it  is  not 
of  grace ;  other  wife  work  is  no  more  work*. — Nor 
ought  it  here  to  be  objected,  either,  That  the  fentiinent 
cenfured  refpects,  not  exterior  conduct,  but  the  (late  of 
the  heart :  or,  That  the  holinefs  intended  is  an  effect 
of  divine  grace.  Not  the  former  :  for  what  is  exterior 
conduct,  refpecting  the  affairs  of  religion,  in  which  the 
heart  is  not  right  with  God  ?  It  may  fatisfy  the  perfon 
himfelf ;  it  may  pleafe  his  neighbours  ;  it  may  be  hyvKir. 
crify  ;  but  it  is  not  righteoufnefs. — Not  the  latter  :  i 
the  Pharifee  in  the  parable,  even  when  pleading  his  own 
righteoufnefs  for  juitilication,  thanked  God  for  preferving 
and  affifling  grace  f. — *  No  words  can  be  found  out,' 
fays  Dr.  Owen,  *  to  free  our  jufUfication  before  God 
'  from  all  refpect  unto  any  thing  in  ourfelves,  but  only 
'  what  is  added  exprefsly  as  the  means  of  its  participa- 

*  tion  on  our  part,  through  faith  in  his  blood,  more  empha- 
« tical  than  thofe  here  ufed  by  the  Apoftle  J,  freely 

*  by  his  grace.  And  with  whom  this  is  not  admitted 
1  as  exclufive  of  all  works  or  obedience  of  our  own  ; 
'  of  all  conditions j  preparations,  and  merit  ;  I  fhall  def- 
1  pair  of  ever  expreflingmy  conceptions  about  it  intelli- 
1  gibly  unto  them  §.* 

*   Rom.  xi.  6.         f  Luke  xviii.  ir.  f  Rom.  iii.  24. 

§  Doarine  of  Juftification,  Chap.  VI. 
L    2 


126  HOLINESS    NOT    A    PREREQUISITE 

With  the  character  of  thofe  whom  God  jujl'ifies. 
Thus  it  is  defcribed  by  the  Apoftle  :  To  htm  that  ivork- 
eih,  the  reward  is  not  reckoned  of  grace,  but  of  debt. 
But  to  him  that  ivorketh  not,  but  belicveth  on  him  that 
juflifieth  the  ungodly,  his  faith  is  counted  for  righteoufnefs  *. 
He  that  ivorketh  not — the  ungodly ;  fuch  is  the  character 
of  him  that  believes  in  Jefus,  and  whom  God  gracioufly 
nidifies  !  But  if  themere  finnerbe  not  authorifed  to  believe 
in  Jefus  ;  if  any  degree  of  holinefs  be  previoufly  neceffary 
to  faith  in  him  ;  I  do  not  perceive  how  it  can  be  confi- 
dered  as  a  fact,  that  God  juftifies  him  who  ivorketh  not, 
or  any  that  are  ungodly.  Let  us  again  hear  Dr.  Owen, 
cxpreffing  himfelf  as  follows  ;  *  To  fay,  he  who  ivorketh 

*  not,  is  jtiftifled  through  believing  ;  is  to  fay,  that  his 
'  works,    whatever    they    be,     have    no   influence    into 

*  his  juftification  ;  nor  hath  God,  in  julHfying  him,  any 

*  refpect  unto  them.  Wherefore  he  alone  who  nvorketh 
1  not  is  the  fubject  of  juftification  ;  the  perfon  to  be  jufti- 

*  fied.     That  is,   God  confidereth  no  man's  works,  no 

*  man's  duties  of  obedience,   in  his  juftification  ;  feeing 

<  we  are  juftifiedyjvf/y  by  his  grace.  And  when  God 
'  afHrmeth  exprefsly,  that  he  juftifieth  him  who  ivorketh 
i  not,  and  that  freely  by  his  grace  ;   I  cannot  underftand 

*  what  place  our  works,  or  duties,    of  obedience,   can 

<  have  in  our  juftification.      For  why  mould  we  trouble 

*  ourfelves  to  invent  of  what  confideration  they  may  be, 

*  Rom.  iv.  4,  5.- 


TO     FAITH     IN    JESUS.  I  2"j 

*  in  our  juflific'ation  before  God,  when  he  himfelf  affirms 

*  that  they  are  of  none  at  all?  Neither  are  the  words 
«  capable  of  any  evading  interpretation.  He  that  worheth 
1  not,  is  he  that  worketh  not,  let  men  fay  what  they 
1  pleafe,  and  diftinguifh  as  long  as  they  will.      And  it  is 

*  a  boldnefs  not  to  be  juftified,  for  any  to  rife  up  in  oppo- 

*  fition  to  fuch  exprefs  divine  teflimonies,  however  they 
'  may  be  harneffed  with  philofophical  notions  and  argu- 
1  ings  ;  which  are  but  as  thorns  and  briars  which  the 
1  word  of  God  will  pafs"  through  and  confume. 

'  But  the  Apoflle  further  adds,  in  the  defcription  of 
'  the  fubject  of  juftiflcation,  that  God  jujl'ifieth  the  un- 
'  godly.     This  is  that  expreffion  which  hath  ftirred  up 

*  fo  much  wrath  among  many,   and  on  account  whereof 

*  fome  feem  to  be  much  difpleafed  with  the  Apoflle  him- 

*  felf.     If  any    other  perfon  dare  but  fay,    that  God 

*  jujl'ifieth  the  vugodly  ;  he  is  prefently  reflected  on  as 
'  one  that,  by  his  doctrine,  would  overthrow  the  neceffity 

*  of  godlinefs,    holinefs,    obedience,    or    good  works. 

*  For  what  need  can  there  be  of  any  of  them, -if  God 

*  jufHfieth  the  ungodly  P  Howbeit,  this  is  a  periphrafis  of 

*  God,  that  he  is  he  who  jujl'ifieth  the  ungodly.  This 
e  is  his  prerogative  and  property.  As  fuch  he  will  be 
'  believed  and  worfhipped  ;  which  adds  weight  and  em- 
1  phafis  unto  the  expreffion  :  and  we  muft  not  forego 
<  this  teftimony  of  the  Holy  Ghofr,  let  men  be  as  angry 
1   as  they  pleafe.     But  the  difference  is  about  the  mean* 


128  HOLINESS    NOT    A    PREREQUISITE 

'  ing  of  the  words.  If  fo,  it  may  be  allowed  without 
'  mutual  offence*  though  we  mould  miflake  their  proper 

*  fenfe.     Only  it  muft  be  granted,  that  God  jiiftifieth  the 

*  ungodly.  That  is,  fay  fome,  thofe  who  formerly  nvere 
6  ungodly  ;  not  fuch  who  continue  ungodly  when  they 
1  are  juftified :  and  this  is    moit  true.       All  that  are 

*  juftified,  were  before  ungodly  :  and  all  that  are  juftified, 

*  are  at  the  fame  inftant  made  godly.  Bat  the  queftion 
'  is,  Whether  they  are  godly  or  ungodly,  antecedently, 

*  in  any  moment  of  time,  unto  their  juf  if  cation  ?  If  they 

*  are  confidered  as  godly,  and  are  fo  indeed,  then  the 
'  Apoftle's  words  are  not  true,  that  God  jufHfieth  the 

*  ungodly  :  for  the  contradictory  propofition  is  true, 
'  God  jufHfieth  none  but  the  godly.  Wherefore,  although 
'  in,  and  with,  the  juflification  of  a  finner,  he  is  made 
'  godly  ;  for  he  is  endowed  with  that  faith  which  puri- 

*  fieth  the  heart,  and  is  a  vital  principle  of  all  obedience, 

*  and  the  confeience  is  purged  from  dead  works  by  the 

*  blood  of  Chrifl  ;  yet,  antecedently  unto  his  juftifica- 

*  tion,  he  is  ungodly,  and  confidered 'as  ungodly  ;  as  one 
'  who  ivorketh  not ;  as  one  whofe  duties  and  obedience 
1  contribute  nothing  to  his  juflification.  As  he  worketh 
'not,  all  woiks  are  excluded   from  being   the   caufe ; 

*  and  as  he  is  ungodly,  from  being  the  condition,   of  his 

*  juflification— Not  this,  or  that  fort  of  works  ;  not 
(  this,  or  that  manner  of  the  performance  of  them  ;  not 

*  this,  or  that  kind  of  intereft  in  our  juflification  ;  but 
'  all  works  of  what  fort  foever,  and  however  performed,  are 


TO    FAITH    IN    JESUS.  I2Q 

x  excluded  from  any  kind  of  confideration  in  our  juftifi- 

*  cation,  as  our  works  or  duties  of  obedience. 

1  It  will  be  faid,  That  our  perfonal  obedience  is  by  none 

*  ajferted  to  be  the  right eoufnefs  whereby  we  are  juflified 
'  before  God,  in  the  fame  manner  as  it  was  under  the 
1  Covenant  of  works.       But    the  argument  fpeaks,  not 

*  as  unto  the  manner,  or  way,  whereby  it  is  fo  ;  but  to 
1  the  thing  itfe/f  If  it  be  fo  in  any  way  or  manner, 
'  under  what  qualifications  foever,  we  are  under  that 
'  Covenant  frill.  If  it  be  of  works  any  way,  it  is  not  of 
'  grace  at  all — All  is  now  refolved  into  the  merit  of  Chrif, 

*  upon  the  account  whereof  alone,  our  own  perfonal  righte- 

*  oufnefs   is   accepted  before    God  unto    our   juflificatioru 

*  The  queftion  is  not,    On  what  account,  nor   for  what 

*  reafon,  it  is  fo  accepted  ;  but  whether  it  be,   or  no  : 

*  feeing  its  fo  being  is  effectually  conftitutive  of  a  Cove- 

*  nant  of  works  *.' 

The  fentiment  is  adapted  to  encourage  boa/ling.  This, 
r  however,  is  directly  contrary  to  the  apoftolic  doctrine. 
For  Paul  ailures  us,  that,  by  God's  method  of  juftifying 
finners,  all  boafting,  even  in  comparative  worthinefs,  is 
entirely,  and  for  ever  excluded.  Thus  he  interrogates 
and  determines  :  Being  jujl'ified  freely  by  his  grace,  through 
the  redemption  that  is  in  Chrift  Jefus — Where  is  boajling, 

*  Doarine  of  Jujtifcatwi,  Chap.  XVIII,  XIII. 


I30  HOLINESS    NOT    A    PREREQUISITE 

then  ?  It  is  excluded.  By  'what  law  ?  Of  works  ?  Nay  ; 
but  by  the  law  of  faith — By  grace  are  yefaved,  through 
faith  ;  and  that  not  of  your f elves  ;  it  is  the  gift  of  God  : 
not  of  works,  lejl  any  manfhould  boafl  *.  According  to 
the  dcxftrine  of  Paul,  a  justified  firmer,  with  reference  to 
the  moment  preceding  his  juftification,  has  no  more 
ground  to  think  well  of  his  perfonal  qualifications,  or 
to  applaud  his  own  exertions,  relative  to  that  affair  ; 
than  his  unhappy  neighbour  has,  who  is  dying  under  a 
curfe,  and  finking  into  final  ruin. — But,  admitting  that 
any  degree  of  holinefs  be  necefTary  to  warrant  a  finner's 
dependence  on  Chrift,  it  muft  be  fo  to  juftification 
through  faith  in  his  blood  :  becaufe  it  is  in  virtue  of 
perfonal  fandtity  that  he  is  qualified  for  believing  ;  and, 
confequently,  for  the  imputation  of  our  Lord's  vicarious 
obedience  to  him.  His  own  righteoufnefs  being  thus 
efTentially  necefTary,  muft  fhare  in  the  honour  of  his 
juftification.  Surely,  then,  whoever  is  thus  prepared 
for  the  benefit  of  an  imputed  righteoufnefs,  muft  have, 
in  comparifon  with  others  that  are  not  fo  qualified, 
caufe  of  boaflin^. 

For,  as  Dr.  Owen  argues,  '  If  we  are  in  any  fenfe 
'  juftified  [by  our  perfonal  righteoufnefs  J  in  the  fight  of 
'  God,  we  have  whereof  to  boajl  before  him.  We  may 
<  not  have  fo  abfolutely,    and  with  refpect  to  merit  ;  yet 

*  Rom.  iii.  24,  27.     Eph.  ii.  8,  9. 


TO    FAITH     IN    JESUS.    .  I3I 

'  we  have  fo  comparatively,  and  in  refpect  of  others,  who 

*  cannot  make  the  fame  plea  for  their  juftification.      But 

*  all  boafling  is  excluded :    and  it  will  not  relieve,   to  fay, 

*  That  this  perfonal  righteoufnefs  is  of  the  free  grace  and  gift 
1  of  God  unto  fome,  and  not  unto  others  ;  for  we  maft 
1  plead  it  as  our  duty,  and  not  as  God's  grace — Boafling 

*  is  excluded.  Apparent  it  is  from  hence,  and  from 
'  what  [the  Apoftle]  affirms  concerning  Abraham  *, 
'  that  a  great  part,  at  lead,  of  the  controverfy  he  had 
1  about  juftification,  was,  Whether  it  did  admit  of  any 
'  H*vx»trit,  or   KttuxHfjiv,  in   thofe  that  are  justified? — 

*  Boa/ling,  in  our  language,  is  the  name  of  a  vice,  and 
'  is  never  taken  in   a  good  fenfe.     But  xat^Ma-zc,  or 

*  **v%nf**9  the  words  ufed  by   the  Apoftle,  are  of  an 

*  indifferent  fignification ;  and,  as  they  are  applied, 
1  may  denote  a  virtue,    as  well  as  a  vice.     So  they  do, 

*  Heb.  iii.  6  f .     But  always,  and   in   all  places,   they 

*  refpect  fomething  that  is  peculiar  in,    or  unto,    whom 

*  they  are  afcribed.     Wherever  any   thing  is  afcribed 

*  unto  one,  and  not  unto  another,  with  refpeft  unto  any 
'  good  end,  there  is  a.fundamentum  xctv»x7ta>c,  a  founda- 

*  tionfor  boafling.     All  this,  faith  the  Apoftle,   in  the 

*  matter  of  our  juftification,  is  utterly  excluded.  But 
«  wherever  refpect  is  had  unto  any  condition,  or  qualifica- 
4  tion,   in  one  more  than  another,  efpecially  if  it  be  of 


*  Rom.  iv.  2.        f  See  alfo   Rom.   xv.  17.     1    Cor.    i.    31. 
Gal.  vi.  14.  with  many  other  places. 


132  HOLINESS    NOT    A    PREREQUISITE 

1  works  ;   it  giveth  aground  of  boafl'mg,  as  he  affirmeth, 
«  Rom.  iv.  2.     And   it  appears,    from  comparing  that 

*  Verfe  with  this,   [Rom.  iii.  27.]  that  wherever  there 

*  is  any  influence  of  our  own  works  into  our  juftification, 
'  there  is  a  ground  of boajiing.  But,  in  evangelical  jufti- 
'  cation,  no  fuch  boafting  in  any  kind  can  be  admitted. 
'  Wherefore,  there  is  no  place  for  works,  in  our  juftifica- 
'  tion  before  God  :  for  if  there  were,  it  is  impoiTible 
*  but  a  x*u%hp.*9  \boafllngj~]  in  one  kind  or  other,  before 
6  God  or  man,  muft  be  admitted  *.' — I  have  enlarged 
the  more  on  this  particular,  that  the  reader  may  perceive 
how  nearly  the  principle  oppofed  relates  to  the  doctrine 
of  j uftification  ;  and  how  much  this  capital  doctrine  is 
corrupted  by  that  principle. 

Once  more:  Suppofing  it  necefTary  for  every  finner 
to  pofTefs  more,  or  lefs,  of  true  holinefs,  before  he  be 
authorifed  to  believe  in  Chrift  ;  it  is  hard  to  conceive 
how  any  one  ever  can  believe  in  him.  This,  perhaps, 
may  appear  by  the  following  confiderations.  Whoever 
believes  in  Jefus,  relies  on  him  as  redeeming  finners 
from  the  curfe  of  the  law,  and  the  damnation  of  hell, 
No  one,  therefore,  depends  upon  him,  till  convinced 
of  fin,  and  apprehenfive  of  danger.  Now,  as  nothing 
but  fin  expofes  men  to  prefent  condemnation,  and  final 
ruin  ;  fo  it  is  that  only  which  renders  them  filthy,    and 

*'  Do&rine  of  Jujlif  cation,  Chap.  VI. 


TO    FAITH     IN    JESUS.  I33 

rile,  and  worthlefs.     The  more  any  one,  therefore,  feels 
his  want  of  deliverance  from    the   wrath  to  come  ;   the 
more  keenly  fenfible  he  mutt  be  of  his  complicated  guilt, 
his  great  bafenefs,  and  his  abfolute  unworthinefs,    in  the 
ilght  of  God.     While,  confequently,   he  is  perfuaded, 
that  fome  degree  of  holinefs  is  previoufly  neceffary  to 
warrant   his   reliance    on   Jefus   Chrift;  he  mull:  either 
labour  to  reform  his  life,  to  amend  his  heart,  and  to 
obtain  fome  righteoufnefs  of  his  own,  as  the  pedeftal  on 
which  to  (land  when  laying  hold  of  Chrift,  or  fink  in 
defpair  :  and,  in  either  cafe,  he  is  far  from  believing  on 
the  Son  of  God. — Thus,  while  earneftly    defiring  an 
intereft  in  Chrift,  and  confidering  himfelf  as  defritute  of 
the  requifite  holinefs,  he,  as  the  Prophet  fpeaks,  labours 
in   the   very  Jire,  and   wearies  himfelf  for  very   vanity. 
Having  fuch  views  of  himfelf,   and   of  the   character 
under  which  only  he  is  warranted  to  believe  in  Jefus  ; 
neither  the  gofpel,   with  its  cheering  declarations  ;  nor 
the  Mediator,  with  his  immenfe  fulnefs  of  bleflings  and 
of  grace,   can    afford  him  the  lead  relief;  they  being 
quite  out  of  his  reach.      Becaufe,  till  confcious  of  an 
holy  difpofition,  or  a  pious  turn  of  heart,   he  neither 
does,  nor  can  confider  himfelf  as  one  toward  whom  the 
gofpel  wears  a  fmiling  afpect ;   or  as  authorifed  to  take 
the  lead    encouragement  from  it.       On  the  hypothecs 
oppofed,   therefore,     nothing   but   embarrafTment,    and 
painful  difappointment,  are  likely  to  attend  him. — But 
were  he,  by  ftrenuous   efforts,  to  obtain  a  perfuafion, 
M 


134-  HOLINESS    NOT    A    PREREQUISITE 

that  his  inclinations  have  taken  a  virtuous  turn  ;  that  his 
internal  character  is  greatly  improved  ;  and,  under  this 
confederation  of  himfelf,  to  conclude,  That  now  he  may 
believe  in  Jefus  Chrift  ;  what  muft  be  thought  of  his 
conduct  ?  Why,  that  he  is  ignorant  of  the  gofpel  ;  that 
he  is  of  the  works  of  the  law  *  ;  and,  that  the  pains  he 
has  taken  have  produced  a  good  conceit  of  himfelf, 
rather  than  prepared  him  for  faith  in  Jefus  Chrift.  So 
inimical  to  folid  peace  and  real  holinefs  is  the  fentiment 
which  I  oppofe,  that,  according  to  the  different  ftate  of 
a  perfon's  confcience,  it  has  a  natural  tendency,  either 
to  elevate  with  felfrighteous  pride,  or  to  deprefs  with 
defponding  fear.  The  former,  if  the  great  evil  of  fin  be 
not  perceived,  and  the  confcience  drowfy  :  the  latter, 
if  the  mind  be  enlightened,  and  the  confcience  tender. 
For,  as  Dr.  Owen  has  well  obferved,  c  The  more  fpiri- 
'  tual  any  man  is,  the  more  he  fees  of  his  unfpiritualnefs 
1  in  his  fpiritual  duties  +  . 

[  On  this  hypothefis  there  is,  indeed,  nofuch  thing  as 
go/pel,  or  glad  tidings,  for  any  of  thofe  whom  the  Scrip- 
tures denominate,  Jinners — the  ungodly — the  lofl — thofe 
who  are  in  the  way  to  final  ruin.  Becaufe,  according 
to  the  principle  again  ft  which  I  plead,  all  the  revealed 
relief  by  Jefus  Chrift,  is  directed  to  thofe  only  whofe 
hearts  are  under  an  holy  bias.     But  the  facred  Writers 

*    Gal.  iii.  10.  f    On  the  cxxx  Pfalm,  p.'34J. 


TO    FAITH     IN    JESUS.  I35 

are  far  from  pronouncing  perfons  of  that  character,  the 
ungodly t  or  the  hjl :  and  they  are  equally  far  from 
teaching,  that  creatures,  pofTofling  any  degree  of  true 
fanctity,  are  in  danger  of  eternal  perdition.  For  it  is 
abfurd  to  fuppofe,  that  our  divine  Sovereign  will  ever 
fend  holinefs  to  hell  :  or  that  the  fubjects  of  truly  pious 
difpofitions  are  in  the  road  to  ruin. 

Whereas,  if  we  confider  the  infpired  Writings  as 
exhibiting  a  full,  free,  and  everlafting  falvation,  by  Jefus 
Chriir,  for  the  chief  of  finners  ;  if  we  confider  the  tefti- 
mony  of  God  concerning  his  incarnate  Son,  as  a  com- 
plete warrant  for  the  moft  guilty  and  ungodly  to  believe 
in  him  ;  there  is  a  revealed  foundation  of  hope  for  the 
vileft  of  men,  even  when  they  have  the  ftrongeft  con- 
viction of  that  being  their  proper  character.  The  word 
of  grace,  refpecting  the  perfect  work  of  Chrift,  being 
viewed  in  this  light,  is  defervedly,  and  by  way  of  fin- 
gular  eminence,  called,  the  glad  tidings.  For,  bo 
the  wants  of  a  finner  ever  fo  many,  and  his  unworthinefs 
ever  fo  great,  the  allfufficient  Jefus  is  prefented  to 
view,  as  encouraging  his  immediate  dependence,  and  as 
rejecting  none  that  apply  to  him.  Agreeably  to  which 
Mr.  Hervey  fays  ;  *  Nothing  is  requifite,  in  order  to 
4  a  participation  of  Chrift  and  his  benefits,  but  a  grant 
*  from   God*.' — It  is  not  under   the  notion,   of  being 

*    Theron  and  AJpaf'O)  VoL  II.  p.  374.      Note.    Edit.  5th. 


1$6  HOLINESS     NOT    A     PREREQUISITE,    &C. 

elected  to  eveilafting  life;  of  pofTeiTing  any  virtuous 
difpofition  ;  of  being,  by  good  habits  or  qualities, 
diflinguiihed  from  other  men  ;  of  being  well  humbled 
for  fin  ;  or  of  being  deeply  awakened  in  confcience,  that 
tinners  mud  firft  believe  in  Jefus.  No  :  but  as  tranf- 
greiTors  ;  as  in  a  periming  (tate  ;  and  as  having  nothing 
to  preferve  them  from  defpair,  except  what  the  Scrip- 
ture fays  concerning  Chrift,  his  offices,  and  his  grace. 
It  is,  at  leaft,  in  this  view  of  the  gofpel,  and  of  Jefus  as 
revealed  by  it,  that  the  writer  of  thefe  pages  either 
enjoys  peace,  or  expects  felicity. 


OBJECTIONS    ANSWERED.  1 37 


CHAPTER     III. 


OBJECTIONS    ANSWERED. 

AGAINST  the  fentiment  for  which  I  plead, 
and  in  opposition  to  the  courfe  of  my  reafoning,  it  has 
been  ftrenuoufly  urged ;  '  Repentance  includes  an  holy 
*  difpofition,  and  mull  precede  faith  in  Chart.' — But, 
fuppofing  the  priority  of  repentance  to  faith  were  granted, 
it  would  infer  no  valid  objection  to  the  principle  here 
defended :  except  it  were  proved,  that  repentance 
rauft  precede,  as  constituting  an  efTential  part  of  the 
finner's  warrant  to  believe  in  Jefus.  That,  however, 
is  not  likely  to  be  foon  evinced. 

In  what  light,  then,  is  true  repentance  to  be  confi- 
dered  ?  As  a  change  of  mind,  or  after-thought  ?  This, 
indeed,  feems  to  be  the  literal  import  of  the  original 
word  piTdvoiet  :  and  that,  we  acknowledge,  precedes 
faith  in  Jefus  Chriit.  For  while  a  fmner  is  either 
Stupidly  inattentive  to  his  immortal  intereSts,  or  expecting 
justification  by  his  own  obedience,  he  will  not  come  to 
ChriSt. — As  a  convicHon  of  fin,  attended  with  apprehen- 
fions  of  eternal  ruin  ?  This  alfo,  it  is  readily  granted, 
precedes  faith  in  ChriSt.  For,  whoever  believes  in  Jefus, 
M  2 


I38  OBJECTIONS    ANSWERED. 

regards  him  as  the  only  Saviour  from  divine  wrath  : 
reflecting  the  danger  of  which,  a  conviction  of  fin  mud 
precede.  Nay,  we  are  led,  by  the  language  of  Scripture, 
to  confider  believing  in  Chrift,  as  no  other  than  feeing 
to  the  hope  fet  before  us,  that  we  may  efcape  the  wrath  to 
come  *.  That  conviction  of  fin  and  fenfe  of  danger, 
mould  not  be  confidered,  however,  as  inducing  God  to 
give,  but  as  inclining  us  to  receive  :  not  as  exciting  the 
Father  of  mercies  to  forgive  our  offences,  or  the  com- 
panionate Jefus  to  juftify  our  perfons  ;  but  as  impelling 
us  to  accept  the  provifion  which  fovereign  grace  has  made 
for  the  entirely  deflitute.  Befides,  neither  that  change 
ef  mind,  nor  this  apprehenfion  of  danger,  can  be  juftly 
confidered  as  an  holy  difpofition  :  becaufe  they  refpect 
the  flate  of  the  intellect,  and  of  the  confcience  ;  not 
that  of  the  heart.  Or,  if  the  heart  be  affected,  it  is  no 
otherwife  than  as  a  new  turn  is  given  to  the  operation  of 
felf-love  :  which,  fimply  and  abfolutely  confidered,  has 
no  holinefs  in  it, 

Muft  repentance,  then,  be  viewed  under  the  notion 
of  forroiv  for  fin,  and  aver/ion  to  it,  confidered  as  an 
oppofition  to  divine  authority,  and  as  a  contrariety  to 
divine  purity  ?  This,  indeed,  is  that  repentance  which 
is  connected  with  pardon  and  falvation.  But  then  it 
maybe  juftly  queried,  whether  it  was  ever  found  in  any 

*  Heb.  vi.  18.     Matt.  iii.  7. 


OBJECTION'S    ANSWERED.  139 

finner  before  he  believed  in  Jefus  Chrifl :  as  the  follow- 
ing confiderations,  perhaps,  may  fhow. 

Repentance,  under  this  notion  of  it,  is  manifeftly  a 
fruit  of  fincere  efleem  for  the  dominion  of  God, 
and  of  love  to  his  infinite  excellence.  Bccaufe  no  one 
can  be  cordially  grieved  for  oppofing  a  government, 
which  he  does  not  efteem  ;  nor  for  his  paft  averfion  to 
excellence,  which  he  does  not  admire.  But  the  Scrip- 
tures will  not  permit  our  concluding,  that  thefe  pious 
affections  are  poffeffed  by  finners,  before  they  receive 
the  truth,  and  believe  in  Chrifl.  If  we  really  love  and 
revere  God,  it  is  becaufe  he  jirfi  loved  us  ;  becaufe  there 
is  forgivenefs  with  him  ;  becaufe  that  love,  as  exprefTed 
in  the  gift  of  his  own  Son,  and  that  forgivenefs,  through 
the  atonement,  have  been  more  or  lefs  revealed  to  us, 
in  the  glad  tidings  of  reconciliation. — All  men,  when 
their  confciences  are  alarmed,  being  pained  with  appre- 
henfions  of  eternal  deftruclion,  will  forrow  for  the  confe- 
quences  of  fin  ;  but  none  befides  believers  in  Jefus  mourn 
over  and  abhor  its  intrin/ic  evil. 

Genuine  forrow  for  fin,  and  felfabafement  before  God, 
are  clofely  connected,  in  ancient  prophecy,  with  faith 
in  the  bleeding  Immanuel,  and  with  reconciliation  to 
our  offended  Sovereign  ;  rather,  they  are  confidered 
as  effecls  of  that  faith  and  reconciliation.  For  thus  it  is 
written  ',  I  will  ejlablijh  my  covenant  with  thee;  and  thou. 


14°  OBJECTIONS    ANSWERED. 

Jhalt  know  that  I  am  the  Lord:  that  thou  mayejl  remember, 
and  be  confounded \  and  never  open  thy  mouth  any  more, 
becaufe  of  thy  fiame,  when  i  am  pacified  toward 
THEEyor  all  that  thou  haft  done,  faith  the  Lord  God — / 
ivillpour  upon  the  houfe  of  David,  and  upon  the  inhabitants 
of  jferufalem,  the  Spirit  of  grace  and  of f applications  :  and 
they  fhall  look  upon  me  whom  they  have  pierced,  and 
theyfhall  mourn  for  him,  as  one  mournethfor  his  only  f on, 
and  fhall  bein  bitterness  for  him,  as  one  that  is  in  bitter- 
nefs  for  his  Jirflborn.  To  which  may  be  added  the 
following  words  :  I  have  farely  heard  Ephraim  bemoan- 
ing himfelf,  thus ;  Thou  haft  chaflifed  me,  and  I  was  chaf- 
tifed,  as  a  bullock  unaccuftomed  to  the  yoke  :  turn  thou  me, 
and  I  fhall  be  turned;  for  thou  art  the  Lord  my  God, 
Surely,  after  that  I  <was  turned,  I  repented;  and  af- 
ter that  I  <was  inflrucled,  I J  mote  upon  my  thigh:  I  ivas 
afhamed,  yea,  even  confounded,  becaufe  I  did  bear  the 
reproach  ofmyymth  *. 

Here  we  have  genuine  forrow  for  fin,  confidered  as 
rebellion  againft  Jehovah's  government,  and  as  abhor- 
rent from  his  purity.  Here  we  behold  a  remembrance 
of  part  offences  paining  the  confcience,  and  fliame  fuffu- 
fing  the  cheeks ;  confulion  producing  filence  and  grief 
almoft  breaking  the  heart.  Whence  is  it,  then,  that 
inveterate    rebels   are   thus    affected,    and   adamantine 

*  Ezck.  xxu  62,  63.     Zech.  xii.  10.     Jer.  xxxi.  18,  19. 


OBJECTIONS    ANSWERED.  I43 

hearts  thus  melted  ?  Not  from  denunciations  of  divine 
vengeance  ;  nor  from  apprehenfions  of  endlefs  perdition: 
but  from  knowing,  as  taught  by  the  Spirit  of  grace,  the 
import  of  that  fublime  name,  Jehovah  *  ;  from  look- 
ing to  the  pierced  Mefliah  ;  and  from  God  being  recon- 
ciled to  them.  Yes,  not  only  mercy  revealed  to  the 
guilty,  but  faith  in  the  divine  teftimony,  a  believing 
regard  to  the  dying  Jefus,  and  converfion  to  God,  are 
prefented  to  view  as  producing  repentance. 

That  the  manifestation  of  divine  benignity  toward  our 
apoftate  fpecies,  is  friendly  to  holy  forrow  ;  and  that 
the  exercife  of  human  compaflion  towards  difarTe&ed 
neighbours,  has  a  natural  tendency  to  produce  reforma- 
tion, we  are  taught  by  the  following  remarkable  words. 
The  goodnefs  of  God  leadeth  thee  to  repentance — If  thine 
enemy  hunger,  feed  him  ;  if  he  thirjl,  give  him  drink  :  for 
info  doing  thoujhalt  heap  coals  ofjire  on  his  head  f.  Are 
the  exercife  of  divine  kindnefs,  in  the  courfe  of  common 
Providence,  and  the  puny  efforts  of  human  compalTion, 
for  the  relief  of  diftrelTed  fellow-creatures,  adapted  to 
produce  repentance  and  reformation  in  their  different 
objects  ?  then,  furely,  we  may  conclude,  that  the  bound- 
lefs  benignity  of  God,  revealed  in  the  gofpel  of  our  fal- 
vation,  muft  be  incomparably  better  fitted,  to  excite  an 

*  Exod.  xxxiv.  5,  6,  7.     Ifa.  xlv.  21. 
f  Rom.  ii.  4-     ^ii.  20. 


I42  OBJECTIONS    ANSWERED. 

abhorrence  of  fin,  conciliate  the  affections  to  God,  and 
produce  a  feries  of  holy  obedience. 

Further  :  True  repentance  is  the  gift  of  Chriit,  con- 
fidered  as  the  afcended  Sovereign  and  Saviour  of  his 
church.  As  it  is  written,  Him  hath  God  exalted,  with 
his  right  hand,  to  be  a  Prince  and  a  Saviour,  for  to  give 
repentance  to  Ifrael,  and  forgivenefs  of  f ins  *.  Repen- 
tance and  pardon,  being  here  fo  intimately  connected, 
and  both  of  them  reprefented  as  the  gifts  of  Jefus  Chrift  ; 
we  are  led  to  conclude,  that  real  repentance  for  fin,  and 
faith  in  the  blood  of  Chrift,  coexift ;  that  godly  forrow 
fuppofes  and  includes  faith  in  revealed  mercy  ;  and  that 
both  of  them  are  the  fruits  of  fovereign  grace. 

Dr.  Owen,  when  fpeaking  of  humiliation  for  Jin, 
exprefTes  himfelf  as  follows.  «  There  is  a  refped  in  it 
«  to  the  love  of  God ;  and  this  breaks  the  heart  of  the 
'  poor  returning  Tinner.  Sorrow  from  the  law,  fhuts 
«  itfelf  up  in  the  foul,  and  ftrangleth  it.  Sorrow  from  the 
<  love  of  God  opens  and  caufeth  it  to  flow  forth.  Thoughts 

*  of  finning  againft  the  love  of  God,  managed  by  the 
«  Holy  Ghoft,  what  mail  I  fay  ?  their  effe&s  in  the 
«  heart  are  not  to  be  expreffed — True  humility  confifts 

*  more  in  believing,  than  in  being  fenfible  of  fin — Let 
«  there  be  no  miftake  :  there  can  be  no  evangelical  fenfe 

*  Ads  v.  31. 


OBJECTIONS    ANSWERED.  I43 

*  of  fin,  and  humiliation  for  it,  where  there  is  not  union 
■  with  Chrift.  Zech.  xii.  10 — It  is  the  foul's  appli- 
'  cation  to  God  for  forgive r.efs,  and  not  its  fenfe  of  fin, 

*  that  gives  unto  God  the  glory  of  his  grace — No  repen- 

*  tance  is  acceptable  with  God,  but  what  is  built,  or 
4  leans,   on   the  faith   of  forgivenefs — God    exprefsly 

*  declares  in  the  Scripture,  that  the  forgivenefs  that  is 
1  'with  him,  is  the  foundation  of  his  prefcribing  repen- 

*  tance  unto  man.  One  inflance  may  fuffice,  Ifa.  lv.  7 
'  — Legal  repentance,  which  precedes  gofpel  faith,  and 
1  is  without  it,  is  neither  a  difpofition,  preparation,  nor 
'  condition  of  our  juftification  *.' 

Thus  Mr.  James  Hervey:  *  Repent  ye,  and  believe  the 
'  gofpel.  This  may  be  the  meaning  of  the  exhortation. 
'  Repent;  relinquifh  all  your  wrong  notions,  relating  to 
'  the  way  and  manner  of  finding  acceptance  with  the 

*  Deity.     Believe  the  gofpel;  which  opens  a  mod  unex- 

*  peeled  avenue,   for  the  communication  of  this  bleffing. 

*  Which  brings  you   glad  tidings  of  a  falvation,   fully 

*  procured  by  the  incarnate  God,  and  freely  offered  to 

*  the  unworthy  finner.  The  word,  you  know,  is  fxtru- 
(  yon<7i  :  which,  in  its  primary  fignification,  denotes  not 
'  fo  much  a  reformation  of  conduct,  as  a  change  of 
1  fentiment. — Suppofe  it    to  fignify  a    reformation  of 

*    On  the    Hundred  and  'Thirtieth  Pfalmy   p.    54,    6$,  64,  1 3  7. 
T"0.     Doarine  of J  unification.  Chap.  I. 


144  OBJECTIONS    ANSWERED. 

*  conduct ;  the  meaning  then  maybe  as  follows.  Repent ; 

*  forfake  all  your  vices,  and  all  your  follies  ;  mortify 
« -every  evil  temper,  and  renounce  every  evil  way.      In 

*  order  to  render  this  practicable,  believe  the  go/pel ; 
«,  wherein  a  Saviour  is  preached  and  difplayed.     Who 

*  makes  peace  for  fuch  offenders  ;  reconciles  them  to 
i  God  ;  and  obtains  eternal  redemption  for  them.  This 
'  will  fweetly  withdraw  your  affections  from  iniquity, 
«  and  fweetly  attach  them  to  the  bleffed  God.  Whereas, 

*  without  this  powerful  expedient,  you  will  never  be 

*  delivered  from  the  pleafing  witchcraft  of  your  lufts. 

*  Sin  will  always  have  the  dominion  over  you,  fo  long 

*  as  you  are  under  the  laiv,  and  not  under  grace, 
1  Repentance,  thus  understood,  is  not  the  condition  of 

*  obtaining  falvation,  but  the  fruit  of  fahation  it/elf — / 

*  came ,  not  to  call  the  righteous,  but  Jinners  to  repentance. 
'  Manyperfons,  I  am  apt  to  fufpect,  miftake  the  meaning 

*  of  this  fweet  pafTage  ;  and  turn  the  freely  jlonving 
'  benefits  of  the  gofpel,  into  the  rigorous  requirements 

*  of  the  law.      They  reckon,  our  Lord^s  calling    to 

*  repentance,  is  like  a  fchoolmafter  calling  the  youths  to 
4  their  tafk  ;  or  like  a   houfeholder  calling  his  fervants 

*  to  their  work.  Whereas,  it  is  like  Jofeph,  the  governor 
«  of  Egypt,  calling  his  brethren,  each  to  receive  a  fait 
<  of  apparel,  and  all  to  partake  of  his  hofpitable  banquet. 
«  Chriit,  as  a  Saviour,  is  the  greateft  of  benefactors. 

*  When,  therefore,  he  calls  to  repentance,  his  intention 
« is,  not  to  demand,  but  to  bellow;  not  to  enjoin,  but 


OBJECTIONS  ANSWERED.  I45 

*  to  impart.      He  is  exalted,  fays  the  Apoftle,  fo  give 
1  repentance*. 

Thus  Mr.  Thomas  Boston  ;    ■  The  fuhjecl:  of  true 
'  repentance  is  a  convinced,   believing,   foul.     An  uncon- 

*  vinced  (inner  cannot  be  a  true  penitent  ;  for  what  the 
1  eye  fees   not,   the   heart   rues  not.      Neither   can    an 

*  unbelieving  (inner  be  fo  ;  for  without  faith  the  heart 

*  may   be   rent  for  fin,  but  not  from  it — Faith  is  the 

*  fpring   and  fource  of  repentance  :  fo  that  though  the 

*  graces  of  faith  and  repentance  are  given  together  and 
'  at  once,  in  refpect  of  time;  yet,  in  the  order  of  na- 
i  tare,    faith  goes  before  repentance,   and  the  acting  of 

*  faith  goes  before  the  exercife  of  repentance  :  and  he 

*  that  would   repent,   mufl  firft  believe   in  Chrift,    that 

*  he  may  repent — Then,  it  is  not  gofpel  doclrine,  That 

*  Chrift  will  receive  none  but  true  penitents ,•   or  that  none 

*  but  fuch  have  a  warrant  to  embrace  Chrift,  by  faith — 
i  For  fenfible  finners  to  think  that  they   dare  not,   and 

ought  not,  to  believe  and  embrace  Chrift,  till  they  be 
■  more  deeply  humbled,  and  do  more  thoroughly  repent  of 
'  their  fins  and,  in  a  word,  be  more  Jit  to  receive  him  ;  is 

«  but  a  gilded  deceit,  and  a  trick  of  the  falfe  heart The 

f  more  faith,  th»  more  repentance;  as,  the  fuller  the  fpring 
«  is,  the  dreams  run  with  the  more  vigorous  current +.' 

*  Eleven  Letters   to  Mr.  J.  Wesley,  p.  n4,  nj.      Tberon 
and  Afpafto,  Vol.  III.  p.  330,  331.      Note,  Edit.  Jth. 
f   Works,  p.  608,  609,  610.     Edinb.  1767. 

N 


1^.6  OBJECTIONS    ANSWERED. 

It  is  objected,  *  Though  it  be  not  necefTary  for  a 
'  (inner  to  Inonv  that  he  is  born  again,  before  he  believe 
'  in  Jefus  Chiiit  ;  yet  regeneration  itfelf  mufr.  precede 
'  faith.  For  the  heart  of  a  finner  being  naturally  in  a 
'  date  of  enmity  to  the  divine  Character,  he  will  never 

*  turn  to  God,   while  in  that  fituation,  for  pardon  and 

*  acceptance. '--In  anfvver  to  which,  the  following  par- 
ticulars are  propofed  for  consideration. 

Before  this  objection  can  be  juftly  confidered  as  valid, 
it  mud:  be  evinced,  not  only,  that  regeneration  precedes 
faith  ;  but  alfo  that  it  is  neceiTary  to  authorife  a  linner's 
reliance  on  Jefus  Chriii.  :  than  which,  few  fentiments 
are  more  foreign  from  the  genuine  gofpel. 

Regeneration  mufl  precede  faith.  This,  though  aflumed 
as  a  certain  fact:,  may  be  juftly  doubted  :  for  the  page 
of  Infpiration  does  not  warrant  our  fuppofing,  that  any 
one  is  born  of  God,  before  lie  believes  in  Jefus  Chrid  ; 
or,  that  regeneration  is  effected  by  the  Holy  Spirit, 
without  the  word  of  grace.  For  we  are  taught,  by  the 
facred.  Writers,  to  conlider  the  word  of  truth,  with 
regard  to  adults,  as  the  mean  of  regeneration,  and  of 
many  other  happy  effects.  They  teach,  for  inftance, 
That  it  is  the  injlrument  of  enlightening  the  mind,  of  awak- 
ening the  cotifcience,  and  of  foftening  the  heart.       «  The 

*  Works,  p.  608,  609,  610.     Ebinb.  1767. 


OBJECTIONS     ANSWERED.  I47 

'  entrance  of  thy  word  giveth  light — The  word  of  God 

*  is  quick  and  powerful,  and  (harper  than  any  two  edged 
'  fword,   piercing  even  to    the  dividing  afunder  of  foul 

*  and  fpirit,  and  of  the  joints  and  marrow — Is  not  my 

*  word  like  as  fire  ?  faith  the  Lord  ;  and  like  a  hammer, 
4  that  breaketh  the  rock  in  pieces  *.' — That  is  the  inflru- 
rnent,  or  feed,   of  regeneration.       l  The  dead  fhall  hear 

*  the  voice  of  the  Son  of  God,  and  they  that  hear  (hall 
«  live — The  words  that  I  fpeak  unto  you,  they  are  fpirit, 

*  and   they    are  life — In  Chrift  Jefus   I  have  begotten 

*  you  through  the  gofpel — Of  his  own  will  begat  he  us 

*  with  the  word  of  truth,   that  we  mould  be  a  kind  of 

*  nrftfruits  of  his  creatures — Being  born   again,  not  of 

*  corruptible  feed,  but  of  incorruptible,  by  the  word  of 
4  God,  which  liveth  and  abideth  for  ever  f .' — That 
they  only,  ivho  believe  in  Chrifl,  are  the  children  of  God. 
?  As  many  as  received  him,  to  them  gave  he  power  to 
'  become  the  fons  of  God,  even  to  them  that  believe  on 

*  his  name — Ye  are  all  the  children  of  God  by  faith  in 

*  Chrift  Jefus — Whofoever   believeth  that  Jefus  is  the 

*  Chrift,  is  born  of  God  %.' — That  it  is  the  mean,  in  the 
hand  of  the  Spirit}  of  conver/ion,  of  fanclifi cation,  and  of 
falvation.      Of  conversion  :   *  The  law  of  the  Lord 

1  is  perfect,  converting  the  foul — He  called  you  by  our 

*   Pf.  cxix.  130.     Hjb.  iv.  12.     Jer.  xxiii.  29. 
f  John  v.  25.  (Vide  Lam pium  in  Ice)     John  vi.  36.     I  Cor. 
iv.  15.     James  i.  18.     1  Pet.  i.  23. 

\  John  i.  12.     Gal.  iii.  26.      1  John  v.  1. 


I48  OBJECTIONS    ANSWERED. 

*  gofpel,  to  the  obtaining  of  the  glory  of  our  Lord  Jefus 

*  Chrift.'  Of  sanctification  :  'He  that  received 
'  feed  into  the  good  ground,  is  he  that  heareth  the  word, 
'  and  underftandeth  it ;  which  alfo  beareth  fruit — Sanc- 
'  tify  them  through  thy  truth  :  thy  word  is  truth — That 
«  they  alfo  might  be  fan  edified  through  the  truth — Thanks 
'  be  to  God,  that  whereas  you  were  the  fervants  of  fin, 
'  ye  have  obeyed,  from  the  heart,  the  model  of  doctrine 
1  into  which  ye  were  delivered — The  new  man,  which 
'  after  God  is  created  in  righteoufnefs  and  holinefs  of 
'  the  truth — Ye  have  purified  your  fouls  in  obeying  the 
«  truth,  through  the  Spirit.'      Of  salvation  :   '  The 

*  gofpel  of  Chrift — is  the  power  of  God  unto  falvation, 
«  to   every   one  that  believeth — The  engrafted  word, 

*  which  is  able  to  fave  your  fouls  *.*•• 

We  are  further  taught,   That  the  primitive  Chrlftians 
loved  one  another  for  the  fake  of  evangelical  truth.      '  The 

*  Elder  unto  the  elect,  lady  and  her  children,  whom  I 
'  love  in  the  truth  :  and  not  I  only,  but  alfo  all  they 
'  that  have  known  the  truth  ;  for  the  truth's  fake,  which 
«  dwelleth   in   us,    and  mail  be   with  us  for  ever — The 

*  Elder  unto  the  well  beloved  Gaius,  whom  I  love   in 

*  the  truth.' — That  they  confidered  one  another  as  happy, 

*  Pfalm  xix.  7.  2  Theft",  ii.  14.  Matt.  xiii.  23.  John 
xvii  17,  19.  Rom.  vi.  17.  (See  Doddridge  on  the  phice.) 
F.ph.  iv.  24.  ("tj»j  &\y, S-ti uc)  I  Pet.  i.  22.  Rom.  i.  16. 
James  i.  17. 


OBJECTIONS    ANSWER!  ;\  M9 

and  rejoiced  in  that  happiivfs,  in  proportion  as  they  lived 
under  the  influence  of  divine  truth.  «  I  rejoiced  greatly 
1  that  I  found  of  thy  children  walking  in  truth — I  re- 
joiced greatly,  when  the  brethren  came  and  teftified 
1  of  the  truth  that  is   in  thee,    eve,n  as  thou  walked  in 

*  die  truth.  I  have  no  greater  joy  than  to  hear  that  my 
'  children   walk  in  truth — Demetrius  hath   good  repoit 

*  of  all  men,  and  of  the  truth .  itfelf  *►' 

Once  more  :  The  Apojlks  frequently  defcribe  merely 
nominal  Chrijlians,  and  ungodly  perfons  in  general,  by  their 
not  induing,  not  loving,  or  not  pojfejflng,  the  truth. 
i  They  received  not  the  love  of  the  truth,  that  they  might 

*  be    faved — That   they   all  might  be  damned  who  be- 

*  lieved    not  the   truth — Men   of  corrupt  minds,  and 

*  deftitute  of  the  truth — If  God,  peradventure,  will  give 

*  them  repentance  to  the  acknowledging  of  the  truth — 

*  Ever  learning,  and  never  able  to  come  to  the  know- 

*  ledge  of  the  truth — If  we  fay  that  we  have  no  fin,    we 

*  deceive  ourfelves,  and  the  truth- is  not  in  us — If  we 
<  fay  that  we  have  not  finned,  we  make  him  a  liar,   and 

*  his  word  is  not  in  us — He  that  fairh,    I   know  him, 

*  and  keepeth  not  his  commandments,  is  a  liar,  aod  the. 
1  truth  is  not  in  him  f.' 


*   i  John  i.  2,  4.     3  John  i.  3,  4,  iz. 

f  2  Theft",  ii.  10  IZ.      I  Tim.  vi.  5.      2  Tim.  ii.  25.     iii.  7; 
I  John  i.  8,  10.     ii.  4. 

N     2. 


1$0  OBJECTIONS    ANSWERED. 

Such  is  the  language  of  Infpiration,  relative  to  the 
high  importance  of  revealed  truth,  in  the  great  plan  of 
falvation  by  Jefus  Chrift  !  Hence  it  appears,  that  few 
things  are  more  evidently  contained,  or  more  ftrongly 
afferted  in  Scripture,  than  the  inftrumentality  of  divine 
truth  in  the  regeneration  of  iinners.  It  is  there  defcribed 
as  the  honoured  mean,  as  the  feed  of  God*,  by  which 
the  Holy  Spirit  effects  the  regeneration,  the  fanctifica- 
tion,  and  the  confolation  ofthofe  that  are  faved.  But 
it  is  impoflible  for  us  to  conceive  of  the  mind  being 
enlightened,  of  the  cpnfcience  being  relieved,  of  the 
\viil  being  regulated,  and  of  the  affections  being  purified, 
by  the  word  of  truth,  any  further  than  it  is  believed. — 
T  conclude,  therefore,  that  regeneration  is  not,  in 
order  of  time,  previous  to  faith  in  Chrift.  Confequently, 
as  they  are  the  ungodly  whom  the  Spirit  regenerates  by 
the  truth,  fo  perfons  of  that  character  are  warranted 
to  believe  in  Jefus. 

//  is  not  requifite  for  a /inner  to  know  that  he  is  born 
again,  before  he  believe  in  Jefus  Chrijl.  But,  if  it  be  a 
fact,  that  regeneration  itfelf  is  previously  necelTary  to 
faith  in  Chrift  ;  whoever  is  perfuaded  of  that  fact,  and 
ardently  concerned  about  his  eternal  happinefs,  cannot 
forbear  to  inveftigate  the  ftate  of  his  own  foul,  refpecting 
regeneration,  with  much  the  fame  folicitude  as  if  he 

•  I  Pet.  i.  23,  24>  25.     I -John  iii.  9. 


OBJECTIONS    ANSWERED.  I5I 

confidered  being  born  again,  under  the  notion  of  his 
warrant  to  rely  on  Jefus  Chrift  •  and  thus  his  conference 
mult  unavoidably  be  embarralTed,  refpecling  hispermiiTion 
to  believe,  until  he  become  perfuaded  of  his  regeneration. 
Nay,  on  fuppofition  that  the  heart  muft  be  renewed, 
previous  to  believing  the  gofpel,  and  to  any  degree  of 
dependence  upon  the  atonement ;  it  fecms  as  if  iinners 
ought  always  to  inquire  into  the  ftate  of  their  own  hearts, 
and  to  have  evidence  of  their  being  renewed  by  divine 
influence,  before  they  can,  without  preemption,  expedl 
the  lead  benefit  from  Jefus  Chrift. — I  faid,  without 
prefumption.  For,  according  to  the  fentiment  here 
oppofed,  it  would  be  prefumption — it  would  argue  a 
criminal  forwardnefs,  in  any  one  to  rely  on  Chrift  for 
acceptance  with  God,  before  he  perceived  the  marks  of 
regeneration  attending  his  tempers  and  condudt. — It  is 
readily  granted,  that  the  hearts  of  finners  are,  by  nature, 
Jlrongly  difaffeded  to  the  divine  Chara&er ;  and  that, 
while  under  the  power  of  this  enmity,  they  are  far  from 
God.  But  the  energy  of  the  Spirit  applying  the  word 
of  reconciliation  to  their  hearts,  the  truth  is  believed, 
and  their  enmity  fubdued,  in  the  fame  inftant.  According 
to  that  faying,  Te  flail  know  the  truth,  and  the  truth 
Jhall  make  you  free — free,  from  guilt  on  your  confeiences, 
and  from  reigning  enmity  in  your  hearts. 

Still  further  to  prove  and  illuilrate  the  inflrumentality 
of  divine  truth,  in  the  regeneration  and  fanctification  of 


I£2  OBJECTIONS    ANSWERED. 

finners,  the  following  quotations  are  pertinent.  Thu3 
Mr.  Charnock  :  *  We  are  new-created  by  the  Spirit  of 
<  God  infufing  faith  into  us — Faith  is  of  abfolute  neceffity 
«  to  regeneration — The  go/pel  is  the  inflrument  whereby 
«  God  brings  the  foul  forth  in  a  new  birth.  The  fcripture 
«  doth  diftinguifti  the  efficient  and  inftrumental  caufe,  by 
«  the  prepofitions  ««,  or  «£,  and  /,«.  When  we  are  faid 
'  to  be  born  of  the  Spirit,  it  is  (John  iii.  £.)  eie  Tmyua-ror, 
'  (1  John  iii.  9.)  «*  ©soy ;  (1  John  v.  1.)  never  J1/* 
'  TrvtfuaTo?,  or  Si*  Qtov  :  but  we  are  no  where  faid  to  be 
'  born  of  the  word,  or  begotten  of  the  word ;  but  eP/« 

*  xcyov  ,  by,  or  w/VZ»,  the  word,  (1  Pet  i.  23.)  and  /-« 
« fi;*»ex/oi,,    (1   Cor.   iv.    15.)    I   have  begotten   you 

*  through  the  gofpel.     The  prepofition  ex,  or  i%,  ufually 

*  denotes  the  efficient,  or  material  caufe  ;  <?ia,  the  infra- 
'  m<?«/,  or  means,  by  which  a  thing  is  wrought.  Sin 
'  entered  into  the  heart  of  Eve  by  the  word  of  the  devil ; 

*  grace  enters  into  the  heart  by  the  word  of  God.  That 
'  entered  by  a  word  of  error  ;  this  by  a  word  of  truth. 

*  Te  are  clean  through  the  word  I  have  fpoken  to  you : 

*  (John  xv.  3.)  whereby  our  Saviour  means  the  word 

*  outwardly  preached  by  him  ;  for  it  was  the  wordjpoken 
«  by  him.     Not  that  it  had  this  efficacy  of  itfelf,   but  as 

*  an  inftrument  of  their  fanftification,   rendering  them 

*  ready  to  every  good  work.  The  holinefs  therefore 
c  which  it  begets,   is  called  the  holinefs  of  truth  :   (Eph. 

*  iv.  24.)  oppofed  to  the  ivib-vjuiuis  t»?  «7r«T»?,  lujis  of 
1  deceit,  Verfethe  twenty-fecond.      Lufts  grow  up  from 


OCJECTION*    ANSWERED.  153 

*  error  and  deceit ;  and  holinefs  of  the  new  man  grows 
«  up  from  truth— If  the  Spirit  quicken,  [or  excite  fpiritual 
'  diligence,]  it  is  by  fome  gofpel  precept  ;  if  it  comforts, 

*  it  is  by  fome  gofpel  promife;  if  it  ftartlcs,  it  is  by  fome 
1  threatening  in  the  word  :  whatfoever  working  there  is 
■  in  a  Chriftian's  heart,  it  is  by  fome  word  dropping 
«  upon  it — The  Spirit  makes  the  word,  not  only  the  fire 
<  to  kindle  the  foul,  but  the  bellows  to  blow  :   it  is  firlt 

*  life,  then  livelinefs  to  the  foul.  It  is  through  the  word 
'  he  begets  us,  and  through  the  word  he  quickens  ns  : 
'  Thy  word  hath  quickened  me.  It  is  by  the  word  God 
'  gathers  a  church  in  the  world ;  by  the  fame  word  he 
'  fanclifies  it  to  greater  degrees.  (Eph.  v.  26.)  It  is 
'  the  feed  whereby  we  are  born  ;  the  de<zu  whereby  we 
?  are  refrefhed.  As  it  is  the  feed'of  our  birth,  fo  it  is 
'  the  milk  of  our  growth,    1  Pet.  ii.  2*  J 

Thus  Dr.  Owen  :  f  This  [regeneration]  is  wrought 

*  by  the  word.  1  Pet.  i.  23.  We  are  born  again,  not 
1  of  corruptible  feed,  but  of  incorruptible,  by  the  word  of 
1  God.  Wherein,  not  only  the  thing  itfelf,  of  our 
4  regeneration  by  the  word,  but  the  manner  of  it  alfo,  is 

*  declared.      It  is  by  the  collation  of  a  new  fpiritual  life 

*  upon  us,  whereof  the  word  is  the  feed.     As  every  life 

*  proceeds  from  fome  feed,  that  hath  in  itfelf  virtually 
'  the  whole  life  to  be  educed  from  it,  by  natural  way9 

*  Warks,  Vol.  II,  p.  43,509,  155,  158.     Edit.  ad. 


154  OBJECTIONS.  ANSWERED. 

*  and  means  ;  fo  the  word  in  the  hearts  of  men,  is  turned 
'  into  a  vital  principle,  that,  cherifhed  by  fuitable  means, 
'  puts  forth  vital   acts  and  operations.     By  this  means 

*  we  are  born  of  God,  and  quickened,  who  by  nature, 

*  are  children  of  wrath;  dead  in  trefpajfes  and  fins.  So 
«  Paul  tells  the  Corinthians,  that  he  had  begotten  them, 

*  in  Jefus  Chrijl,  by  the  gofpel — It  is  the  inftrument  of 
'  God  for  this  end ;  and  mighty  and  powerful,  through 

*  God,  it  is  for  the  accomplifhment  of  it*.' 


The  fame  excellent  Author,  when  fpeaking  of  fanc- 
tif  cation  by  the  truth,  fays  :  «  There  is  a  great  anfwera- 
«  blenefs  and  correfpondency,  between  the  heart  of  a 
'  believer,  and  the  truth  that  he  doth  believe.     As  the 

*  word   is  in  the  gofpel,  fo  is  grace  in  the  heart :  yea, 

*  they  are  the  fame  thing  varioufly  exprelTed.  (Rom.  vi. 
'  17.)      Tou  have  obeyed  from  the  heart,  it?  ov  7rac9</v9-»T« 

*  rycrov  JWtf^wc,  the  form  of  doctrine  delivered  unto  you. 

*  As  our  Tranflation  doth  not,   fo  I  know  not  how,  in 

*  fo  few  words,  to  exprefs  that  which  is  emphatically  here 

*  infinuated  by  the  Holy  Ghoft.      The  meaning  is,  that 

*  the  doclrine  of  the  gofpel  begets  the  form,  figure, 
1  image,  or  likenefs  of  itfelf,  in  the  hearts  of  them  that 
'  believe.      So  they  are  cad  into  the  mould  of  it.      As  is 

*  the  one,  fo  is  the  other.      The  principle  of  grace  in 

*  the  heart,   and  that  in  the  word,   are  the  children   of 

.   *    On  Heb.  ii.  2,  3,  4.      p.  1 7 8. 


OBJECTIONS     ANSWERED.  I55 

*  the  fame  parent,  completely  refembling  and  reprcfent- 
1  ing  one  another.  Grace  is  a  living  word,  and  the 
4  word  \sjigured,  limned  grace.      As  is  regeneration,  fo 

*  is  a  regenerate  heart :  as  is  the  docli  ine  of  faith,  fo  is 

*  a  believer.     And  this  gives  great  evidence  unto,  and 

*  affurance  of  the  things  believed— ^Firft,  the  truth  is  in 
4  Jefus  :  then  it  is  expreffed  in  the  word.     This  word, 

*  learned  and  believed,  becomes  grace  in  the  heart,  every 

*  way   anfwering  unto  the  Lord  Chrift  his  image,  from 

*  whom  this  transforming  truth  did  thus  proceed.  Nay, 
'  this  is  carried  by  the  Apoftle  yet  higher,  namely,  unto 

*  God  the  Father  himfelf,   whofe  image  Chrift  is,   and 

*  believers  his,  through  the  word,  2  Cor.  iii.  18.     iv.  6 

*  — Regeneration  doth  not,   in  order  of  time,  precede 

*  the  foul's  intereft  in  the  forgivenefs  that  is  with  God, 

*  or  its  being  made  partaker  of  the  pardon  of  fin.     I  fay 

*  no  more  but  that  it  doth  not  precede  it  in   order  of 

*  time  ;  not  determining  which  hath  precedency  in  order 
'  of  nature.  That,  I  confefs,  which  the  method  of  the 
'  gofpel  leads  unto,  is,  That  abfolution,  acquitment,  or 

*  the  pardon    of  fin,  is  the  foundation  of  the  communi- 

*  cation  of  all  faving  grace  unto  the  foul  ;  and  fo  pre- 
<  cedeth  all  grace  in   the  finner  whatever — It  is  hence 

*  evident,  that  an  affurance  of  being  regenerate,  is  no 
4  way  previoufly  neceffary  unto  the  believing  of  an  inter- 

*  eft  in  forgivenefs  ;  fo  that  although  a  man  have  not  the 

*  former,   it  is,   or   may  be,  his  duty  to  endeavour  the 

*  latter.     When   convinced  perfons  cried   out,    What 


I56  OBJECTIONS    ANSWERED. 

*  Jloall  ive  do  to  be  favedP  the  anfwer  was,  Believe,  and 
'  andyouflmllhefo.  Believe  in  Chrift,  arid  in  the  remif- 
1  fion  of  fin  by  his  blood,  is  theji>j?  thing  that  convinced 

*  finners  are  called  unto.     They  are  not  directed  firfl:  to 

*  fecure    their  fouls  that  they  are  born  again,    and  then 

*  afterwards  to  believe.      But  they  are  firft  to  believe, 

*  tha£  the   remiffion  of  fin  is  tendered  to  them  in   the 

*  blood  of  Chrift  ;  and  that  by  him  they  maybe  jufHfied 

*  from  all  things,  from  -which  they  could  not  be  juftified 

<  by  the  law.  Nor,  upon  this  propofition,  is  it  the 
'  duty  of  men  to  quefUon  whether  they  have  faith,  or 
'  no,  but  actually  to  believe  :  and  faith,  in  its  operation, 

*  will  evidence  itfelf.     See  Ads  xiii.  38,  39*.' 

Again,   he  fays  :   '  The  whole  matter  of  fan&ification 
¥  and  holinefs  is  peculiarly  joined  with,  and  limited  unto, 

*  the  doclrine,  truth,  and  grace  of  the  gofpel  :  for  holinefs 

*  is  nothing,  but  the  implanting,  writing,  and  realifin^ 

*  of  the  gofpel  in  our  fouls.  Hence  it  is  termed  cs-/ot»? 
«  t«c  aU$tt*s,  (Eph.  iv.  24.)  The  holinefs  of  truth  ; 
'  which  the  truth  of  the  gofpel  ingenerates,  and  which 

*  confifts  in  a  conformity  thereunto  :  and  the  gofpel  itfelf 

<  is  «A«-S-e<«  n  kut*  tvg-ifi(iay9  (Tit.  i.  1)  The  truth 
6  which  is  according  to  godlinefs ;  which  declares  that 
'  godlinefs  and  holinefs  which   God.  requiieth.      The 

*  prayer  alfo  of  our  Saviour,   for  our  fanclification,  is 

*    On  the  Hundred  and  Thirtieth  Pfultn,  p.  160,  l6l,  339,  349. 


OBJECTIONS    ANSWERED.  I  57 

*  conformed  thereunto,  (John  xvii.  17.)  Sandify  them 
1  in  (or  by)  thy  truth;  thy    word  is  truth  :   and  he  fanc- 

*  tifled  himfelf  for  us,  to  be  a  facrilice,  that  we  might  he 

*  fantlified  in  the  truth.      This  alone  is  that  truth  which 

■  makes  us  free  ;   (John  viii.  12.)  that  is,  from  fin  and 

*  the  law,  unto  righteoufnefs  in  holinefs.  It  belongs 
1  neither  to  nature,  nor  the  law,  fo  as  to  proceed  from 
'  them,  or  to  be  effected  by  them — There  neither  is, 
'  nor  ever  was  in  the  world,  nor  ever  mail  be,  the  lead 
'  dram  of  holinefs,  but  what,  flowing  from  Jefus  Chrilt, 
«  is  communicated  by  the  Spirit,  according  to  the  truth 

■  and  promife  of  the  gofpel.     There  may  be  fomething 

*  like  it,  as  to  its  outward  ads  and  effects,  (at  leaft,  fome 
1  of  them  ;)  fomething  that  may  wear  its  livery  in  the 
1  world,  that  is  but  the  fruit  of  men's  own  endeavours, 
1  in  compliance  with  their  convictions  ;  but  holinefs  it  is 
i  not,  nor  of  the  fame  kind  or  nature  with  it  *J 

Refpecting  the  word  of  truth  as  the  inftrument  of 
regeneration,  it  has,  to  the  following  purpofe,  been 
objected  :  *  They  who  confider  divine  truth  as  the 
'  mean  of  regeneration  muft  grant,  that  it  is  by  the  Holy 
'  Spirit  the  word  is  introduced  into  the  mind,  in  order 
<  to  its  having  fuch  an  effect — That  fome  operation  of 

*  Difcourfe  concerning  the  Holy  Spirit,  B.  IV.  Chap.  i.  §  8. 
See  Mr.  T.  Scott's  EJays  on  the  moji  1/npcrt mi  Subjecls  in  Rcli* 
gion,  p.  21. 

o 


*58  OBJECTIONS    ANSWERED. 

*  the  Spirit  on  the  underflanding  takes  place,  in  order 
'  fo  to  change  it,  as  to  receive  the  word — And,  that 
'  this  operation  precedes  the  entrance  of  fight  into  the 
f  mind.  Confequently,  that  the  change  by  which  the 
c  mind  is  prepared  to  receive  the  light,   is  not  effected 

*  by  means  of  the  word  :  and  yet,  in  that  very  change 
4  men  are  loin  of  the  Spirit  *,' 

According  to  this  view  of  the  fubject,  the  word  of 
truth,  having  no  influence,  is  of  no  ufe,  in  the  work  of 
regeneration  ;  the  falutary  and  important  change  being 
produced  entirely  without  it.  Either,  therefore,  by 
thofe  exprefTions,  lorn  again,  the  objector  muff  intend 
fomething  very  different  from  what  is  meant  by  them  in 
Scripture  ;  or  he  is  not  far  from  ccntradi&in'g  the 
exprefs  determination  of  infpired  Writers  :  as  appears 
by  various  paflages  already  adduced — To  imagine  that 
a  preparation  of  the  mind,  merely  to  receive  the  truth, 
is  a  change  fo  great  as  to  anfwer  thofe  emphatical 
expreffions,  regeneration,  born  again,  born  of  the  Spirit, 
lorn  of  God,  and  a  neiv  heart  ;  is,  I  think,  very  unwar- 
rantable. Becaufe,  on  that  fuppofition,  the  change 
denoted  by  being  bom  of  the  Spirit,  takes  place  merely 
in  the  intelleB,  or  thinking  faculty;  not  at  all  in  the 
will,  or  the  heart.  But,  whatever  light  any  perfon  may 
have  in  his  miad,  the  Scriptures  never  teach  us  to  confider 

*  Mr.  S.  Kopkins'j  Two  D'ifcourfes,  p.  112,  113. 


OBJECTIONS    ANSWERED.  159 

him  as  bom  of  the  Spirit,  except  his  heart  be  renewed, 
To  as  to  Jove  God  and  approve  of  his  ways.  Nay,  iKe 
Author  himfelf  confirms  my  afTertion,  by  elfewhere 
faying  ;  l  This   regeneration  of  which    I  am   fpeaking 

*  con  fids  in  a  change  of  the  tuill,  or  heart — I  have  good 

*  grounds  to  afl'ert,  that  in  regeneration  the  tvill,  or 
<  heart  is  the  immediate  fubjeel  of  the   divine  operation, 

*  and  fo  of  the  moral  change  that  is  effected  thereby  f  .* 
Though  I — under/land  all  myjleries,  and  all  knowledge, — 
and  have  not  love,  I  am  nothing.  The  glorious  God, 
however,  is  not  loved  by  apoflate  creatures,  unlefs  as 
Fevealed  in  Jefus  Chriit,  and  by  the  gofpel. 

It  is  too  haftily  afTumed,  that  the  mind  is  prepared  to 
receive  the  light  of  fpiritual  knowledge,  previous  to  the 
truth  having  any  influence  upon  it.  For,  may  not  the 
Holy  Spirit,  without  any  antecedent  operation,  apply 
divine  truth,  or  the  fenfe  and  meaning  of  che  word  ;  fo 
as  to  enlighten  the  underftanding,  imprefs  the  confeience, 
and  affect  the  heart  ?  May  not  that  omnipotent  Agent, 
without  any  previous  preparation,  attend  his  own  word 
with  fuch  energy,  as  to  irradiate  the  mind,  fubdue  the 
will,  and  give  a  new  turn  to  the  whole  foul  ?  Nay,  do 
not  the  fcriptural  paiTages  already  produced,  naturally 
lead  us  to  conclude,  that  this,  with  regard  to  regenera- 
tion, is  a  fact  ?  If  there  be  not  an  aptitude  in  the  word  of 

*  Page  57,  5  3. 


*6o  OBJECTIONS    ANSWERED. 

truth,  as  an  inftrument  in  the  hand  of  God,  to  produce 
this  great  moral  change,  why  is  that  word  compared  to 
light?  called  a  two-edged /word,  and  reprefented  as  giving 
lift  P  When  the  Apoftle  fays,  I  had  not  known  fin  but 
by  the  law  ;  and,  the  Jaw  worheth  wrath*  ;  does  he 
not  intend  to  inform  us,  that  the  divine  precepts,  and 
their  awful  fandtion,  are  means  by  which  the  Holy 
Spirit  convinces  of  fin,  and  alarms  the  confcience  ?  So, 
when  David  fays,  Thy  word  hath  quickened  me;  and 
when  our  Lord  prays,  Sanctify  them  through  thy  truth  \  ; 
rnuft  we  not  confider  them  as  teaching,  that  the  woid 
of  grace  is  the  mean  of  producing  comfort,  and  of  pro- 
moting holinefs  ?  When  Paul  fpeaks  of  life  and  immor- 
tality being  brought  to  light  by  (^<«)  the  go/pel;  and  of 
Gentiles  being  made  partakers  of  the  promife  in  Chrift  by 
the  go/pel 'J;  does  he  not  intend  to  reprefent  the  doc- 
trine of  redemption  by  Jefus  Chrift,  as  the  great  mean 
by  which  that  light,  and  this  promife,  came  to  be  enjoyed 
by  us  ?  Why,  theg,  mould  we  affix  a  different  fenfe  to 
fimilar  language,  refpe&ing  the  work  of  regeneration,  in 
the  texts  before  adduced,  from  the  writings  of  Paul,  of 
James,  and  of  Peter  ?  Why,  when  the  word  of  truth, 
or  the  gofpel  of  divine  grace,  is  reprefented  as  that  by 
which  finners  are  born  again — as  the  very  feed  of  regene- 
ration— fhould  the  words  receive  a   qualified  interpre- 

*   Rom.  vii.  7.     iv.  15.  f   Pfalm  cxix.  50.     John  xvii. 

I",  yg.  4   ^  Tim.  i.  10.     Eph.  iii.  6. 


OBJECTION  ^     ANSWERF.D.  l6l 

ration  ;  Co  as  to  mean  fomething,  winch  the  Author  to 
whom  I  advert  does  not  conftder  as  regeneration,  pro- 
perly fo  called  ? — To  be  of  the  truth ;  to  be  of  faith ; 
and  to  be  of  God* ;  are  various  forms  of  expreffion, 
to  exhibit  the  fame  fpiritual  character  in  different  points 
of  light.  Is  anyone  reprefented  as  of  God?  he  is  to 
be  viewed  as  born  of  the  Spirit.  Is  he  fald  to  be  of 
faith  P  we  muft  regard  him  as  believing  in  Jefus.  Is 
he  defcribed  as  of  the  truth  ?  we  muft  confider  him  as 
having  received  the  gofpel,  and  as  living  under  its  influ- 
ence. But,  according  to  the  objection  under  our  notice, 
a  perfon  may  be  of  God,  yet  neither  be  of  faith,  nor 
of  the  truth. 

Befides,  for  an  awakened  finner  to  be  perfuaded, 
that  regeneration  is  prior  to  faith  in  Jefus,  and  that  it 
is  effected  without  the  instrumentality  of  divine  truth ; 
is  adapted  to  give  an  injurious  direction  to  his  prayers 
and  his  expectations,  refpecting  that  affair.  The  former: 
becaufe  if  he  pray  agreeably  to  that  idea,  it  will  be  for 
fomething  under  the  notion  of  regeneration,  in  which 
the  knowledge  of  Chrift,  and  a  regard  to  his  atonement, 
have  no  concern.  Confequently,  for  fomething  which 
leaves  him  at  a  diflance  from  wifdom,  and  from  happi- 
nefs. — The   latter:    becaufe,   neglecting    the  teftimorry 


*  John  xviii.  37.       I  John  iii.  19.       Gal.  iii.  9.      John  viii, 
47.     I   John  iii.  10.     iv.  3,  6.     v.  19.      3  John  II. 

O   2. 


l63  OBJECTIONS    ANSWERED. 

of  God  concerning  Jefus,  he  will  be  ready  to  look  for 
fome  fecret,  and  enthufiaiHcal  impulfe,  to  produce  the 
important  change.  Two  evils,  thefe,  of  no  fmall  con- 
fluence, in  whomfoever  they  are  found. 

Once  more  :  This  Author  himfelf,  I  think,  mud 
admit,  that  Satan  laid  the  foundation  of  his  kingdom 
among  men,  by  the  ufe  of  language  replete  with  infernal 
falfehood.  But,  if  fo,  it  cannot  be  abfurd  to  maintain, 
that  the  fpiritual  dominion  of  Chrifl,  in  the  hearts  of 
finners,  commences  under  the  falutary  operation  of 
divine  truth.  If  the  father  of  lies,  by  words  of  deceit, 
without  any  previous  phyfical  influence  on  the  mental 
powers,  polluted  the  imagination,  obfcured  the  under- 
standing, and  corrupted  the  heart  of  Eve,  when  in  her 
primitive  (late,  and  under  a  (trong  bias  to  obedience; 
which,  I  prefume,  this  Writer  will  acknowledge :  why 
ihould  he  deny,  that  the  Holy  Spirit,  by  the  word 
of  truth,  without  any  preparatory  agency  on  the  foul, 
enlightens  the  mind,  impreffes  the  confcience,  and  gives 
a  new  turn  to  the  heart,  of  one  that  is  dead  in  fin  ? 

That  our  firft  parents,  in  their  innocent  ftate,  were 
under  a  powerful  predilection  for  whatever  was  morally 
right,  rauft  be  allowed ;  except  we  deny  their  being 
created  in  a  date  of  complete  rectitude  :  and  that  no 
divine  agency  upon  their  minds,  or  their  will,  was 
e     -loyed  to  produce  a  compliance  with  Satan's  temp- 


OBJECTIONS     ANSWERER.  0J 

tation,  muft  be  granted  ;  unlcfs  the  Moft  Holy  be  impi- 
oufly  confidered  as  the  author  of  (in.  The  propenfitics 
of  their  nature,  therefore,  in  favour  of  communion  with 
God,  and  of  obedience  to  him,  we  may  juflly  conclude, 
were  not  lefs  powerful  than  thofe  in  the  hearts  of  their 
degenerate  offspring  are,  to  objects  quite  the  reverfe. 
Confequently,  as  the  fir  ft  inclination  to  evil,  in  the 
human  heart,  when  perfectly  pure,  was  produced,  with- 
out any  previous  phyfical  influence,  by  the  lie  of  Satan  ; 
we  are  led,  by  analogy,  equally  as  by  the  language  of 
Scripture,  to  confider  the  firft  holy  tendency,  in  a  heart 
that  is  totally  corrupt,  as  produced  by  the  truth  of  God, 
without  any  preparatory  agency. 

This  argument  from  analogy  is  the  more  obfervable, 
as  it  arifes  from  the  only  fact  of  the  kind,  that  ever  did, 
or  ever  will  take  place  among  men.  It  may  be  rendered 
more  conclufive,  however,  by  remarking;  that  though 
the  Scriptures  teach  us  to  confider  depravity  as  firft 
produced  in  the  holy  hearts  of  our  paradifiacal  proge- 
nitors, merely  by  the  operation  of  Satan's  falfehood;  yet 
the  fame  infallible  Writings  lead  us  to  conclude,  that 
evangelical  truth  is  only  the  mean  of  renewing  depraved 
hearts,  or  of  turning  them  to  God.  Were  it  demon- 
ftrated,  therefore,  that  the  vigour  of  holy  tendencies, 
in  the  pure  nature  of  our  original  parents,  was  much 
lefs  than  that  of  depravity,  in  the  hearts  of  their  pofte- 
rity ;  we  might,  neverthelefs,  adopt  a  principal  of  rea- 


164  OBJECTIONS    ANSWERED. 

foning,  repeatedly  employed  in  the  writings  of  Paul, 
and  fay  :  If  the  language  of  deceit,  from  the  lying  lips 
of  Satan,  without  any  previous  influence,  was  capable 
of  corrupting  an  holy  heart,  and  of  producing  actual 
difobedience  ;  much  more  *  is  divine  truth,  in  the  hand 
of  the  Sacred  Spirit,  able  to  renew  depraved  hearts,  and 
to  produce  a  courfe  of  obedience. 

The  Author  to  whom  I  refer,  ftili  further  objects  ; 

*  There  mud  be  knowledge  and  approbation  of  the  di- 
'  vine  character  and  law,  and  a  fight  and  fenfe  of  the  ill 

*  defert  of  fin,  before  there    can  be  any  true  knowledge 

*  of  the    Mediator    and    faith    in    him — It  is  certain 

*  to  a  demon  ft  ration,  that  they  who  are  not  heartily 
'  reconciled  to  God  and  his  law  ;  and  do  not  hate  fin,  or 

*  abhor  themfelves  for  it,  do  not  know,  and  are  not 
'  reconciled  to  the  grace  of  God  through  Chrift  :  nor 
'  can  they  attain  to  the  latter,  if  not  firft  brought  to  the 

*  former  ;  but  will  remain  eternally  enemies  to  both  \\* 
— Here  we  have,  if  I  miftake  not,  various  ungarded 
afTertions,  which  corrupt  the  gofpel,  and  have  a  perni- 
cious tendency. 

There  mujl  he  knowledge  of  the  divine  character ,   before 
there  can   be  any  true  knowledge  of  the  Mediator.      But 

*   Rom.  v.  9,  10,  15,  17.     Heb..ix.  13,  14. 

f.'Mr  HiSM'S!     '    ?•       ^'r-     "-■  *•>.  24j  *5-     Note. 


OBJECTIONS     ANSWERED.  1 65 

whence  is  that  knovledge  of  the  divine  character  to  be 
derived?  From  the  glad  tidings  of  falvation  ?  That  is 
contrary  to  the  principle  on  which  this  Author  manifefUy 
here  proceeds.  For,  according  to  his  theology,  the 
divine  character  muft  be  known  and  approved,  before 
the  gofpel  be  either  known  or  underftood — before  we 
have  the  lead  fpiritual  acquaintance  with  Jefus,  or  any 
dependence  on  his  atoning  death,  for  pardon  and  peace. 
This,  however,  is  apparently  contrary  to  the  folio wiug 
divine  declarations.  No  man  knoweth  the  Sen,  lid  the 
Father;  mitbtr  knowefb  any  man  the  Father,  fave  the  Son, 
and  he  to  whom  the  Son  will  reveal  him — The  only 
begotten  Son,  who  is  in  the  bofom  of  the  Father,  he  hath 
declared  him — To  give  the  knowledge  of  the  glory  of 
God,  IN  THE  FACE  OF  JESUS  CHRIST — We  all,  in  ah 
unveiled  face* ,  beholding  as  in  a  glafs  the  glory  of 
the  lord,  are  changed  into  the  fame  image  f.  Thefe 
infallible  fay  tags  plainly  denote,  that  the  divine  character 
neither  is,  nor  can  be  known  by  us,  except  as  revealed 
in  the  Perfon  and  work  of  our  great  Mediator.  But, 
were  the  pofition  on  which  I  animadvert  founded  in  fact, 
we  fhould  have  little  occalion  for  the  glad  tidings  of 
falvation,  and  the  death  of  Jefiis,  in  order  to  learn  the 
true  character  of  God. 


*      etV3tXiX3t>>0/J.{J.lVa    TT^7U>7ltC. 

f  Matt.  xi.  27.     John  i.  18.     2  Cor.  iv.  6.     2  Cor.  iii.  18. 


l66  OBJECTIONS    ANSWERED. 

Whence,  then,  if  not  from  the  doctrine  of  redemp- 
tion, is  the  knowledge  under  confideration  to  be  derived  ? 
Not,  furely,  from  the  works  of  creation,  and  of  common 
Providence.  For  then,  with  the  ancient  Heathens,  we 
mud  feek  the  Lord,  if  haply  we  may  feel  after  him,  like 
men  groping  in  darknefs,  that  we  may  find  him  *. — Or, 
muft  finners,  by  ftudying  the  abfolute  purity,  the  exten- 
five  demands,  and  the  tremendous  curfe  of  Jehovah's 
fazu,  become  acquainted  with  the  divine  character  l 
This,  indeed,  feems  to  be  our  Author's  meaning  :  and 
it  is  readily  granted,  that  the  true  nature  of  the  law 
being  well  underftood,  farniihes,  in  certain  refpeBs,  a 
knowledge  of  the  divine  character^  For,  by  that  fyftem 
€>f  moral  duty,  and  its  penal  fanction,  we  are  informed 
of  the  aWolute  dominion,  the  flaming  purity,  and  the 
punching  juftice  of  God.  Thefe,  however,  confHtute 
only  apart  of  his  character  :  and  we  muft  either  know 
more  of  his  peerlefs  excellence,  and  fupreme  perfection, 
than  the  law  reveals,  or  have  neither  confidence  in  him, 
nor  peace  of  confeience — neither  hope,  nor  holinefs. 

The  character  of  God  which   muft    be  known,  in 
order  to  our  prefent  fan 6riii cation  and  future  happinefs, 
reveals  much  more  of  his  eternal  excellence  than  is  dis- 
played in  the  moral  precepts,  and  in  their  awful  fancrion. 
For  they  who   are  not  acquainted  with  this  character, 

'  Acts  xvii.    %j. 


OBJECTIONS     ANJUFRED,  167 

except  fo  far  as  the  violated  law  has  taught  them  ;  have 
no  more  knowledge  of  it  than  Adam  had,  immediately 
after  his  firft  offence,  and  before  divine  mercy  was  re- 
vealed. Our  original  father,  at  that  unhappy  moment, 
knew  enough  of  his  Maker's  character  to  fill  him  with 
terror,  and  to  drive  him  from  the  divine  prefence  ;  but 
norhing  at  all  that  excited  efteem  or  veneration,  confi- 
dence or  love  ;  nor  yet  repentance,  or  genuine  forrow 
for  fin,  and  felf  abafement  before  his  affronted  Sovereign. 
For  we  find  that  he,  and  his  partner  in  difobedience, 
were  thoroughly  difpofed,  had  it  been  in  their  power, 
to  have  exculpated  themfelves,  by  charging  the  blame 
upon  others.  The  woman  ivhom  thou  gave/I  to  be  with 
me,  Jhe  gave  me  of  the  tree— -The  ferpent  beguiled  me — 
were  their  pleas  ;  without  any  confeflicn  of  guilt,  or  any 
petition  for  pardon.  Having  no  knowledge  of  the  divine 
character,  befides  that  which  fuited  the  Jaw  of  their 
creation,  and  their  (late  of  innocence,  they  could  have  no 
hope,  till  mercy  was  revealed:  and,  among  finners, 
where  there  is  no  hope,  there  is  no  holinefs — no  abhor- 
rence of  fin,  as  to  its  intrinfic  eviJ ;  nor  any  genuine 
felf-aba  fement  before  Gcd.  *  For,  a  fenfe  of  religion, 
*  without  hope,  is  a  ftate  of  phrenzy  and  diffraction  ; 
«  void  of  all  inducements  to  love  and  obedience  *.' 


*  Bp.  SHEHLOCK'j  Ufc  and  Intent  of  Prophecy,  p.  69.      London, 
1726. 


l68  OBJECTIONS    ANSWERED. 

It  is  in  virtue  of  evangelical  truth,  of  gracious  promifes, 
and  of  hope,  that  the  hearts  of  Tinners  are  fan&ified. 
For  thus  it  is  written  ;  Ye  have  purified  your  fouls  in 
obeying  the  truth,  through  the  Spirit — Whereby  are 
given  unto  us  exceeding  great  and  precious  promifes :  that 
by  these  ye  might  be  partakers  of  the  divine  nature — 
Having  these  promises,  dearly  beloved,  let  us  cleanfe 
ourf elves  from  all  fdthinefs  of  Jlijh  and  fpirit,  perfecting 
holinefs  in  the  fear  of  God — We  Jhall  be  like  him,  for  tve 
flmll  fee  him  as  he  is :  and  every  man  that  hath  this  hope 
in  him,  purifieth  himself,  even  as  he  is  pure* — 
Does  the  mod  holy  bellow  any  meafure  of  fanc~tifying 
influence  on  depraved  creatures  ?  it  is  becaufe  there  is 
forgivenefs  with  him,  and  as  the  Go  d  of  peace.  For  thus 
the  Apoftle  prays  ;  The  very  God  of  peace,  or  the  God 
of  peace  himfclf,  fanclify  you  wholly  f .  But,  under  that 
amiable  character,  he  does  not  appear,  except  as  in 
Chrifl,  and  as  reconciling  the  nvorld  unto  himfelf\. — We 
may  fafely  conclude,  therefore,  that  he  whofe  know- 
ledge of  the  divine  character  is  derived  merely  from  the 
law,  knows  little  more  of  the  glorious  God  than  maybe 
learned  from  what  is  denominated,  Natural  Religion; 
and  is  far  from  having,  either  that  profound  refpect  for 
him,  of  which  this  Author  fpeaks,  or  any  degree  of 
confidence  in    him.     We   are  afTured,  however,    that 

*    i  Peter,  i.    22.     2  Pet.  i.  iv.     2  Cor.  vii.  1.     I  John.  iii. 
2,  3.  f  1  Theff.  v.  23.  I   2  Cor.  v.  19. 


OBJECTIONS    ANSWERED.  1 69 

confidence  in  God  is  con  netted  with  a  knowledge  of  his 
character.  For  thus  it  is  written  ;  They  that  know  thy 
Name  will  put  their  trujl  in  thee*- 

In  what  manner,  then,  is  the  character  of  God 
reprefented  by  the  pen  of  Infallibility,  fo  as  to  exhibit 
encouragement  fur  finners  to  trull:  in  him?  Thus  the 
Eternal  proclaims  his  mod  fablimeName,  and  explains 
its  comprehenfive  import:  Jehovah  pajfed  by  before 
him,  and  proclaimed,  Jehovah,  Jehovah,  God,  mer- 
ciful and  gracious,  long-fuffering  and  abundant  in  goodnefs 
and  truth;  keeping  mercy  for  thoufands,  forgiving  iniquity, 
and  tranfgrejfion,  and  fin,  and  that  will  by  no  means  clear 
the  guilty  \.  Here  the  Moil:  High  appears,  as  it  were, 
in  perfon,  profefledly  to  publifh  the  import  of  his  own 
moft  glorious  Name  ;  that  Name,  for  the  fake  of  which 
he  pardons  offences,  and  performs  his  promifes  ;  that 
Name,  for  the  honour  of  which  he  difpenfes  the  richelt. 
bleffings  on  his  chofen  people,  and  inflids  the  moft  awful 
punifhments  on  his  hardened  enemies :(:. — Again,  the 
King  Eternal  fays,  There  is  no  God  elfe  beftdes  me ;  A 
just  God  and  a  Saviour  ;  there  is  none  beftdes  me. 

*  Pfalm  ix.  10. 

f  Exod.  xxxiv.  6,  7.     See  Chap,  xxxiii,  18,  19. 

{  Pfalm  xxv.  11.  xxxi.  3.  lxxix.  9.  cix.  ai.  cxliii.  II. 
Ifaiah  xlviii.  9,  II.  Ezek.  xxxvi.  21.  Numb.  xiv.  17,  18. 
Pfalm  cxv.  1.  Ezek.  xxxvi.  aa,  aj.  Jofhua  vii.  9.  Ezek. 
xx.  9. 

P 


170  OBJECTIONS    ANSWERED. 

Look  unto  Me,  and  be  ye  faved,  all  the  ends  of  the  earth ^. 
Now,  in  thefe  ancient  oracles,  which  exprefsly  declare 
the  divine  character,  that  character  appears  to  be  as 
rich  with  fovereign  grace,  as  it  is  bright  with  eternal 
holinefs  ;  and  as  alluring  with  pardoning  mercy  as  it  is 
tremendous  with  puniihing  juftice.  But  where,  except 
in  the  crofs  of  Chriii,  are  the  grace  and  holinefs,  the 
mercy  and  juftice  of  God,  united  and  realifed,  according 
to  the  venerable  import  of  thefe  characters  ?  Or  how, 
except  by  the  doctrine  of  redemption,  fhall  we  behold 
the  crofs  of  Chrift,  as  exhibiting  the  divine  character? 
Such,  however,  is  that  Name,  by  which  the  Great 
Invifible  will  be  known  by  all  his  people  :  under  which 
Name,  he  will  be  trufted  and  loved,  adored  and  obeyed. 

The  following  declarations  alfo, 'enter  deeply  into  the 
divine  character,  as  revealed  to  the  ancient  Jewifh  church. 
Thou  art  a  God  of  pardons  ;  gracious  and  merciful,  flow 
to  anger,  and  of  great  hindnefs — There  is  for  given  efs  with 
Thee  that  thou  mayefl  be  feared  :  and  it  is  with  a  direct 
view  to  the  divine  character  as  thus  defcribed,  that  the 
people  of  God  are  heard,  in  a  tranfport  of  joy,  to 
exclaim  ;  Who  is  a  God  like  unto  Thee,  that  pardoneth 
iniquity,  and paffeth  by  the  tranfgrejjion  of  the  remnant  of 
his  heritage?  he  retaineth   not  his  anger  for  ever,  becaufe 

*  Ifaiah  xlv.  ai,  aa. 


OBJECTIONS    ANSWERED.  I  7  I 

h:  deljghteth  in  r,  t r.-y  *i — Thus  is  the  infinite  God 
charaeterifed  in  the  Old  Tcilament:  .nor  can  we  fuppofe 
that  his  efTential  goodnefs,  and  pardoning  mercy,  are 
lefs  confpicuous  in  the  New.  No:  there  he  is  charac- 
terifed,  The  Father  of  mercies — the  God  of  all  grace — 
the  God  of  love — the  God  of  hope — and  the  God  of  peace -\. 
Nay,  the  difciple  whom  Jefus  loved,  gives  the  divine 
character  in  two  firigle  words.  To  denote  the  glory 
of  fupreme  holinefs,  he  fays,  God  is  light:  and,  molt 
emphatically  to  exprefs  the  infinitude  of  divine  goodnefs, 
he  fays,  once  and  again,  God  is  love  J.  In  each  of 
thefe  delightful  and  comprehenfive  fayings,  the  Apoftle 
has  a  direct  regard  to  thofe  difcoveries  which  the  Eternal 
has  made  of  himfelf  in  the  work  of  redemption  by  Jefus 
Chrift. — God  is  light  :  God  is  love.  Thefe  two 
ideas  united,  conditute  a  character  fupremely  beautiful, 
and  fupremely  venerable — a  character,  which  encourages 
confidence,  excites  hope,  and  commands  reverence. 
This  character  expreffes,  in  the  mod  fublime  and  concife 
manner,  the  import  of  thofe  ancient  oracles  already 
produced,  from  the  writings  of  Mofes,  and  of  Ifaiah. 
They  that  knoiv  God,  as  thus  revealed,  wi//  put  their 
trvfl  in  him. 


*  Nehem.  ix.  17.  (Margin).  Pfalm  exxx.  4.  Micah.  viji. 
j8. 

f  %  Cor.  i.  3.  Rom.  xvi.  2a  Heb.  xiii.  20.  1  Pet.  v.  10. 
%  Cor.  xiii.  II.     Rom.  xv.  13. 

\  1  John  i.  5.     iv.  8,  i6v 


1/2  OBJECTIONS    ANSWERED. 

Sinners  mujl  approve  the  divine  charatler — mujl  be 
heartily  reconciled  to  God  and  his  law  ;  before  they  can  be 
reconciled  to  the  grace  of  God  through  Chri/l.  But,  if 
they  be  fo  reconciled,  previous  to  believing  in  Jefus, 
and  to  a  view  of  revealed  mercy,  it  fhould  feem  as  if 
they  had  not  much  occafion  for  either  faith,  or  grace, 
or  Chiift.  Becaufe  it  mult  be  admitted,  that  perfons 
of  fuch  piety  are  already  accepted  of  God,  bear  his 
image,  and  are  in  the  way  to  heaven.  A  fmall  degree 
of  affiftance  from  Chrift,  and  from  grace,  may  be  necef- 
fary,  perhaps,  to  expedite  their  progrefs  in  the  heavenly 
road  j  on  which,  without  regarding  fovereigri  mercy 
and  atoning  blood,  they  have  fo  happily  entered;  and  to 
render  them  a  little  more  comfortable  under  the  afflictions 
with  which  they  meet.  But,  certainly,  as  they  already 
approve  the  divine  character,  and  have  made  fuch 
advances  in  fanclification  ;  they  cannot  beiieve  in  Chrifl: 
as  juftifying  the  ungodly,  nor  confider  themfelves  as 
entirely  unworthy.  Becaufe,  on  a  comparifon  with 
unregenerate  perfons,  who  have  always  conftituted  a 
vaft  majority  of  mankind,  their  moral  worth  is  very 
great.  For  they  who  approve  the  divine  character, 
and  are  heartily  reconciled  to  God  and  his  law,  mult  be 
viewed  by  all  the  world,  as  the  cordial  friends,  and  the 
willing  fervanis  of  God. — On  the  principles  of  this 
Author,  therefore,  we  may  fafely  alTert,  that  their  hearts 
are  holy,  their  character  honourable,  and  their  itate 
fecure,   without  any    dependence  on   fovereign  grace, 


OBJECTIONS    ANSWERED.  I  7^ 

and  without  believing  in  the  great  Mediator  :  fo  that 
they  are  actually  in  the  way  to  heaven,  without  regarding 
either  grace,  or  Chrift.  Eternal  election  does  not  more 
firmly  afcertain  the  future  holinefs  of  its  objects,  than 
being  *  heartily  reconciled  to  God  in  his  law,'  fecures 
the  everlafting  felicity  of  all  thofe  to  whom  that  charac- 
ter belongs,  Becaufe,  being  fo  reconciled,  they  are  in 
pofTeffion  of  that  holinefsy  without  which,  no  onejhall  fee 
the  Lord :  and,  confequently,  in  a  ftate  of  preparation 
for  the  heavenly  worl(^  There  is  not,  there  cannot 
be  any  more  danger  of  God  abandoning  thofe  to  ever- 
lading  peidition,  who  are  become  his  cordial  friends; 
than  there  is  of  his  reverfmg  the  decree  of  election.  Are 
multitudes  of  oiur  fpecies  under  a  divine  curfe  ?  it  is  as 
rebels  againft  God,  as  habitually  difappro'ving  of  his 
character,  and  as  difaffeffed  to  his  law.  Are  numbers 
configned  over  to  final  ruin  ?  it  is  as  enemies  to  God,  as 
hating  his  character,  and  as  averfe  to  his  government. 
For,  as  a  certain  writer  fays,  c  Nothing  that  loves  God 
«  can  perifh.' 

Nor,  on  our  Author's-  principles,  is  it  only  in  a  future 
ftate,  that  the  characters  under  confideration  are  fure  of 
bleffednefs.  For,  previous  to  any  reliance,  either  on 
divine  grace,  or  on  Jefus  Chrift;  and  even  before  they 
are  permitted  to  rely  on  the  one  or  the  other;  they  rauft 
have  a  confiderable  degree  of  true  happinefs.  Becaufe 
it  feems  impolTible  for  any  reafonabl  e  creature  to  I 
P   2 


174  OBJECTIONS    ANSWERED. 

really  miserable,  wherever  he  exift,  while  he  «  approves 
'  the  divine  character,  and  is  heartily  reconciled  to  God 

*  and  his  law.'  For  fuch  an  one  voluntarily  fanctifies 
the  name,  the  perfection,  the  government  of  God*. 
He  fincerely  unites  with  faints  on  earth,  and  with 
angels  in  heaven,  in  loving  and  adoring  the  Supreme. 
As  a  fincere  approbation  of  the  character  and  govern- 
ment of  God  is,  in  every  ftage  of  our  exigence,  efTential 
to  human  happinefs ;  and  as,  wherever,  in  the  wide 
creation,  fuch  an  holy  approbation  is  more  or  lefs 
wanting,  there  is  a  proportional  degree  of  guilt  and 
mifery  ;  fo  happinefs  is,  by  divine  eonftitution,  attached 
to  that  approbation,   and  muft  attend  the  perfon  who 

*  is  heartily  reconciled  to  God  and  his  law.' — Nor  is 
this  the  language  of  mere  theory:  for  every  belieyer 
knows  by  experience,  that,  whatever  his  afflictions  and 
trials  may  be,  he  always  feels  himfelf  happy,  when  con- 
fcious  of  his  being  '  heartily  reconciled  to  God  and  his 
'  law.'  While  that  is  the  cafe,  he  imitates  our  Perfect 
Pattern ;  and  his  language  is,  Not  my  willy  but  thine  be 
done.  But  the  fuppoiition  of  any  one  fo  approving  the 
divine  character,  being  fo  reconciled  to  the  government 
of  God,  zndfanclifymg  the  Lord  God  in  his  heart,  before 
he  believes  the  gracious  gofpel,  or  depends  on  Jejiis 
Chrift,  is  an  opinion  abfolutely  unfounded. 

*  Lev.  x.  3.     Ifa.  viii.  13.     xxix.  23.     1  Pet.  iii.  15. 


OBJECTIONS    ANSWERED.  175 

The  reafon  of  ao  holy  difpofition,  or  a  virtuous  turn 
of  heart,  being  requifite,  previous  to  faith  in  Jefus  Chrift, 
is  thus  exprefTed.  «  The  neceflity  of  the  finner's  exer- 
4  cifing  virtue,   antecedent   to  his  juftification,   and  in 

*  order  to  it,  is  not  becaufe  he  needs  any  wonhinefs  of 
'  his  own,  or  can  have  any  ;  but  becaufe  by  this  alone 

*  can  his  heart  be  fo  united  to  the  Mediator,  as  to  be 
1  the  proper  ground  of  his  being  looked  upon  and  treated 

*  as  fo  far  One  with  him,   as  that  his  merit  and  righte- 

*  oufnesmaybeproperlyimputed  to  him,  or  reckoned  in  his 
favour,  fo  as  to  avail  for  his  pardon  and  juftification  *.' 

That  the  principle  which  I  oppofe  has  a  natural  ten- 
dency to  feed  felf-righteous  hope,  in  the  heart  of  a 
formalift,  and  to  harrafs  the  awakened  finner  with  def- 
ponding  fear,  has  been  already  obferved.  This 
pernicious  tendency  principally  arifes,  from  its  corrupt- 
ing the  doctrine  of  juftification  before  God.  For,  under 
the  influence  of  this  anti-evangelical  fentiment,  our 
Author  very  plainly  maintains,  That  fomething  befides 
the  righteoufnefs  of  Chrift,  as  revealed  in  the  gofpel,  and 
freely  imputed  to  him  that  believes,  is  abfolutely  necef- 
fary  to  juftification.  That  fomething,  he  tells  us,  is 
virtue,  and  the  cxercife  of  it — to  an  eminent  degree  ; 
as  we  have  feen  under  the  laft  objection.  This  virtue 
he  exprefsly  pronounces  necefTary,  antecedent,  and  in 
order  to  juftification,     But  if  fo,  the  Moft  High  does 

*    Mr.  S.  HoPKINs'j  Tivo  Difcourfes,  p.  32,  33.        Note. 


17^  OBJECTIONS    ANSWERED. 

not,  as  Paul  reprefents  him,  juftify  the  ungodly  *.  No  : 
it  is  the  finner  as  become  truly  virtuous,  or  as  pofTefTed 
of  moral  worth. — In  ftrong  contradiction  to  himfelf, 
however,  this  Writer  fays  ;  Not  that  the  finner  *  needs 
any  worthinefs  of  his  own,  or  can  have  any.'  But,  is 
nothing  to  be  called  tvorthinefs,  which  does  not  enable 
a  man  to  claim  acceptance  with  God,  as  a.  legal  debt ? 
Or  is  he  afhamed  of  the  term  worthinefs,  while  he  retains 
the  thing  ?  For  what  is  the  exerdfe  of  virtue?  what  is 
an  approbation  of  the  divine  character  ?  what  is  an  hearty 
reconciliation  to  God  and  his  law,  but  moral  nvorthinefs? 
Whatever  our  Author  may  think  or  fay  of  thefe  things, 
the  generality  of  others,  I  doubt  not,  will  confider  them 
as  exceedingly  amiable,  as  morally  excellent,  as  worthy 
the  greateft  faint,  and  as  highly  approved  by  the  Mod 
Holy. — While  this  Author  utterly  renounces  the  doc- 
trine of  Roman  Catholics,  reflecting  the  merit  ofcondig- 
nity  f  ;  he  feems  to  approve  their  notion  of  merit,  with 
regard  to  congruity.  That  notion,  hov/ever,  was  held 
in  deteftation  by  our  old  Proteftant  writers,  both  Lu- 
therans and  Calvinifts,  as  inimical  to  the  doctrine  of 
Scripture  ;  and  is  defervedly  exploded  by  the  Thirteenth 
Article  of  the  Church  of  England. 

It  is  only  by  the  exercife  of  this  virtue,  that  the  heart 
ef a finner  can  be  fo  united  to  Chr'tfl,  as  to  be  the  ground  of 

*   Rom.  iv.  5.  f    Tifo  Bifcourfes,  p.  30,  31.      Note. 


OBJECTIONS    ANSWERED.  177 

his  righteoufnefs  being  imputed,  for  pardon  and  j  unification* 
The  only  ground,  then,  on  which  our  Lord's  obedience 
can  be  imputed  to  Tinners,  is, — not  their  having  been 
cbofen  in  him,  before  the  foundation  of  the  world  ;  not 
his  relation  to  them,  under  the  character  of  a  fubftitute  ; 
nor  the  vicarious  nature  of  his  perfect  work  ;  but,  their 
o  wn  virtue,  their  excellent  moral  qualities,  or  the  good- 
nejs  of  their  own  hearts  in  cleaving  to  Jefus  Chrifl !  Yes, 
they  having  the  virtue  to  efteem  Chrifl:,  God  has  the 
benignity  to  love  them.  But,  as  their  virtue  is  not  quite 
complete,  he,  to  manifeft  his  delight  in  virtue,  and  to 
fupply  its  imperfections,  grants  them  the  benefit  of  our 
Lord's  imputed  righteoufnefs.  Thus  our  own  obedi- 
ence becomes  a  pedeftal,  on  which  the  righteoufnefs  of 
Chrifl:  may  (land  exalted  ;  and  whence,  having  fuch  an 
excellent  bafis,  it  appears  to  great  advantage !  For, 
according  to  this  dogma,  it  is  by  the  co-operation  of 
human  worthinefs,  and  of  divine  grace,  that  finners 
obtain  both  pardon  andjufHfication. 

Never,  to  the  bell:  of  my  recollection,  did  I  meet  with 
a  more  palpable  corruption  of  that  capital  article,  jfujli- 
fication  before  God,  by  any  writer  who  did  not  explode 
the  doctrine  of  imputed  righteoufnefs,  than  that  in  the 
words  to  which  I  refer !  The  doctrine  of  our  Author, 
in  this  refpect,  is  indeed  too  nearly  akin  to  that  of  the 
Schoolmen,  and  of  the  council  of  Trent.  For  thus  Dr. 
Owen,  relative   to  the   Popifh  doctrine  of  acceptance 


I78  OBJECTIONS    ANSWERED. 

with  God.  «  This  [firft]  juflification,  they  fay,  is  by 
'faith;  the  obedience  and  fatisfaction  of  Chrifl:  being 
«  the  only  meritorious  caufe  thereof.      Only  they  difpute 

*  many  things  about  preparations  for  it,  and  difpofttions 
'  unto  it.  Under  thofe  terms  the  council  of  Trent 
'  included  |he  doctrine  of  the  Schoolmen  about  merit um 
1  de  congruo%.'> — Thus,  alfo,  Mr.  James  Hervey, 
when  addrefling  Mr.  J.  Wesley  :  *  What  can  be  meant 

*  by,  Chrifl  fhall  profit  you  nothing,  if  he  be  circumcifed? 
'  If  ye    make   circumcifion,    or   any   thing    whatever, 

*  befides  the  righteoufnefs    of  Chrifr,  neceffary  to  your 

*  acceptance   with  God,  ye  (hall  receive  no  advantage 

*  from   all   that  the    Redeemer  has  done  and  fuffered. 

*  This  is   to  halt  between   works  and  grace*  between 

*  Chrifl:  and  felf :  and  fuch  divided  regards,  he  will 
1  interpret  as  an  affront,  rather  than  an  acceptable  homage  > 

*  Indeed,  this   is,  in    Chriftians,    the   grand    apoftacy. 

*  By  this    they   deny    the  fufhciency  of  their  Saviour's 

*  raoft   confummate  righteoufnefs — and  muft  expect  no 

*  falvation,  but  by  doing  the  whole  law. — If  any  one  fay, 
'  that  man   is  jufr'ified  only  by  the  imputation    of  ChrijT  s 

*  righteoufnefs,   or  only  by  the  remijfwn   of  fins,   without 

'  THE   CO-OPERATION    OF  INHERENT  GRACE  AND   HOLY 

1  love,  let  him  be  accurfd.  Thus  dogmatizes,  and 
s  thus    anathematizes,     that     Mother    of    falfehoods, 

*    Do firine  ofjujiifi cation,  Chap.  V.  Vide  CkEMNITIUM,  Exam. 
ConcU.  Trident,  p-  156. 


OBJECTIONS    ANSWERED.  I  79 

*  [the  Church  of  Rome,  in  the  Council  of  Trent.] 
1  Choofe   now  your   fide.      For    my    part,   I  renounce 

*  and  abjure  the  proud  and  iniquitous  decree.  If  you 
f  perfilf.  in  your  prefent  opinion,  there  will  be  an  apparent 
1  harmony  between  youifelf  and  Rome,  but  an  effential 

*  difference  between  yourfelf  and  Afpafio  *.' 

The  necejjity  of  thejinner's  exerc'ifing  virtue,  antece- 
dent to  his  j unification,  and  in  orde  r  to  it;  and  fo  on. 
How  contrary  this  to  the  language  of  Tnfpiration, 
relative  to  a  finner's  acceptance  with  God  !  of  which 
the  following  pafTages  are  a  fpecimen.       *  The  Pharifee 

*  flood  and  prayed  thus  with  himfelf :  God,  I  thank 
4  thee,   that  I  am  not  as  other  men  are — The  Publican, 

*  (landing  afar  off,  would  not  lift  up  fo  much  as  his  eyes 
1  to  heaven,  but  fmote  upon  his  breaft,  faying,  God  be 
i  merciful  to  me  A  sinner.  I  tell  you  this  man  went 
■  down  to  his  houfe  juflified  rather  than  the  other. 
'  For  every  one  that  exalteth  himfelf,'  by  pleading  his 
own  virtuous  exercifes,  *  (hall  be  abafed;  and  he  who 
6  humbleth  himfelf/  by  fincerely  confefling  that  he  is 
abfolutely  unworthy,  and  by  cafting  himfelf  at  the  feet 
of  fovereign  mercy,  *  fhall  be  exalted — I  am  notafhamed 

*  of  the  gofpel  of  Chrift  ; — for  therein  is  the  righteoufnefs 
1  of  God  revealed/  not  from  one  exercife  of  virtue  to 
another,  but «  from  faith  to  faith — The  righteoufnefs  of 

*  Eleven  Letters  to  Mr.  J.  Wesley,  p..  6a,  256. 


iBo  OBJECTIONS    ANSWERED. 

*  God  without  the  law,'  which  requires  the  exercife  of 
virtue,  is  manifefted—  even  the   righteoufnefs  of  God ; 

*  which  is,'  notby  virtue,  but  <  by  faith  of  Jefus  Chrift,  unto 
<  all,  and  upon  all  them  that  believe — Being  juftified/ 
not  as  exercifing  virtue,  but  <  freely  by  his  grace — 
'  That  he  might  be  juft,  and  the juftifier/  not  of  him  that 
is  virtuous,  but  *  of  him  that  believeth  in  Jefus/  all 
finful  as  he  is.  '  Where  is  boafiing  then  ?  It  is  excluded. 

*  By  what  law  ?  of  works,  or  virtue  ?  Nay,  but  by  the 

*  law/  or  doctrine  ?  of  faith.     Therefore  we  conclude, 

*  that  a  man  is  juftified  without  the  deeds  of  the  law/ 
01  the  exercife  of  virtue — «  If  Abraham  was  juftified  by 
'  works/  or  thro'  the  co-operation  of  his  own  virtuous 
exercifes,  *  he  hath  whereof  to  glory ;  but  not  before  God. 

*  For  what  faith  the  Scripture  ?  Abraham  believed  God, 

*  and  it  was  counted  to  him  for  righteoufnefs.     Now  to 

*  him  that  worketh/  in   the  exercife  of  moral   virtue, 

*  is  the  reward  not  reckoned  of  grace,  but  of  debt.   But 

*  to  him  that  worketh  not/  nor  is  difHnguimed  by  virtuous 
exercifes  ;  *  but  believeth  on  him  that  juftifieth  the  un- 
'  godly/  and  therefore  entirely  deftitute  of  all  true 
virtue  ;  *  his  faith  is  counted  for  righteoufnefs.     Even 

*  as  David  defcribeth  the  bleffednefs  of  the  man,  unto 

*  whom  God  imputeth  righteoufnefs  without  works,' 
or  virtuous  exercifes  of  the  heart  and  life:  c  Saying, 
'  BleiTed  are  they  whofe  iniquities  are  forgiven,  and 
'  whofe  fins  are  covered.  BlefTed  is  the  man  to  whom 
the  Lord  will  not  impute  fin — If  they  which  are  of  the 


OBJECTIONS    ANSWERED.  l8l 

*  law,'  or   of  moral   virtue,  '  be   heirs,  faith  is  made 

*  void,  and  the  promife  of  none  effect — Therefore  it  is/ 
not  of  moral  virtue,  but  *  of  faith,  that  it  might  be  by 

*  grace,'  independent  of  our  own  virtue  ;  to  the  end  the 

*  promife  might  be  fure  to  all  the  feed — As  many  as  are 

*  of  the  works   of  the  law,'   or  of  moral  virtue,  '  are 

*  under  the  curfe — What  things  were  gain  to  me,  thofe 

*  I  counted  lofs  for  Chrift.  Yea,  doubtlefs,  and  T 
1  count  all  things  but  lofs  for  the  excellency  of  the 
'  knowledge  of  Chrift  Jefus  my  Lord  :  for  whom  I 
'  have  fuftered  the  lofs  of  all  things,  and  do  couni  them 

*  but  dung,  that  I  may  win  Chrift,  and  be  found  in  him, 
'  not  having  mine  own  righteoufnefs,,  or  moral  virtue, 
1  which  is  of  the  law ;  but  that  which  is  through  the 
'  faith  of  Chrift,  even  the  righteoufnefs  which  is  of 
'  God  by  faith — The  Gentiles  which  followed  not  after 

*  righteoufnefs  ;'  were  not  concerned  about  moral  virtue; 

*  have  received*   righteoufnefs,   even  the   righteoufnefs 

*  which  is  by  faith.      But  Ifrael,  which  followed  after 

*  the  law  of  righteoufnefs,  hath  not  attained  to  the  law 
1  of  righteoufnefs.       Wherefore  ?  Becaufe  they  fought 

*  it  not  by  faith,  but  as  it  were  by  the  works  of  the  law ;' 
or  in  the  exercife  of  moral  virtue,  and  by  obedience  to 
ceremonial  inftitutes  f . 

*   KxTiXseoS,  apprebendcrunt.       Vulgate,    Montanus,    Gro- 
T1US. 

fLukexviii.il — 14.      Rom.  i.  1 6,  17.      iii.  ai — 28.     iv. 
3 — 16.     Gal.  iii.  10.      Philip  iii.  8,  9.      Rom.  ix.  30,  31.3a. 
P 


l82  OBJECTIONS    ANSWERED. 

A  little  to  illuftrate  the  laft  of  thefe  paffages,  it  may 
be  obferved ;  That  though  our  Tranflators  have  ufed 
the  word  attained,  in  each  member  of  the  contrail  here 
formed  ;  the  original  terms  employed  by  the  Apoftle 
are  different,  and  mud  in  this  connection  have  different 
meanings.  The  Jews  followed  after  the  law  of  righteouf- 
nefs  ;  they  earnellly  fought  acceptance  with  God  by 
their  own  obedience.  But,  notwithftanding  all  their 
exertions,  they  did  not  attain  (ov*  t<p$-*rt)  to  the  law 
of  righteoufnefs  ;  or  to  righteoufnefs  and  j  unification  by 
the  law.  Whereas  the  Gentiles,  being  inveloped  in  igno- 
norance,  and  funk  in  fenfuality,  followed  not  after 
righteoufnefs ;  had  little  or  no  concern  about  acceptance 
with  God,x  and  righteoufnefs  for  that  puq^ofe.  But, 
though  thus  inattentive  to  their  immortal  interefts,  they 
have  received,  (xarih*£i)  as  a  free  gift  *,  that  righteouf- 
nefs which  the  gofpel  reveals  f ,  even  the  righteoufnefs 
which  is  by  faith. — To  attain  righteoufnefs,  denotes  dejire, 
dtjign,  exertion,  for  that  end.  Thefe,  Paul  informs  us, 
the  Gentiles  had  not :  and  therefore  he  ufes  a  word 
anfwering  to  the  term  received.  The  Jews  dejired 
righteoufnefs,  aimed  at  righteoufnefs,  purfued  righteouf- 
nefs, andfucceedednot:  the  Apoftle,  therefore,  employs 
terms  correfponding  to  the  words,  attained  not  %. 

*  Rom.  v.  17.  f  Rom.  i.  16,  17. 

\  Of*  i<pd-anrt.  Thus  Beza  on  the  text :  ■  <$ht<encn  feBabaw 
1  tur.  t*  P*  ef/aitovT*.  Ubi  igitur  opera  prseparationis  ? — Gentes 
'  cnim  non  modo  non  fe&ahantur  legem  juftitiae,  fed  etiam  earn 


OBJCTIONS     ANSWERED.  I  83 

4  Nothing,'  fays  Dr.  Owen,  *  feems  to  be  more  con- 
4  trary  unto  reafon,    than  what  is  here  made   manifeft 

*  by  the  event.       The   Gentiles   who  lived  in  fin  and 

*  pleafure,  not  once  endeavouring  to  attain  unto  any 
4  righteoufnefs  before  God,  yet  attained  unto  it  upon  the 
4  preachingofthegofpel.   Ifrael, on  the  other  hand,  which 

*  followed  after  righteoufnefs,  diligently  in  all  the  works 

*  of  the  law  and  duties  of  obedience  unto  God  thereby, 
1  came  fhort  of  it,  attained  not  unto  it.  All  preparations, 
1  all   difpoftions,  all  merits,  as  unto   righteoufnefs   and 

*  justification,  are  excluded  from  the  Gentiles.      For  in 

*  all  of  them  there  is,  more  or  lefs,  a  following  after 
4  righteoufnefs ;  which  is  denied  of  them  all.       Only  by 

*  faith  in  Him  who  jujtijieth  the   ungodly,    they  attain 

*  righteoufnefs,  or  they  attained  the  righteoufnefs  of 
4  faith.    For  to  attain  righteoufnefs  by  faith,  and  to  attain 

*  the  righteoufnefs  of  faith,  ,u c  the  lame  thing.     Where- 

*  fore,  all  things  that  are  co.nprucd  any  way  in  following 


'  fugiebantatque  illi  bellum  indixera;it.i  With  this,  his  Note  on 
I  Tim.  i.  13.  may  be  compared  ;  where,  among  other  things, 
he  fays,  '  En  merita  preparations  quas  profert  Apoiiclus  ! — 
4  M'fericordla  fum  donatus,    »x.4»-3-h.       Hoc  non  video  qui  poffis 

•  Latine,  fervato  ordine,  paflivo  verbo,  explicare  :  nam  miferatus 
4  nonnifi  active  dicitur.     Vulgata,  Mifricordiam  Dai  c*nfscut«$ 

*  fum — Erasmus,  Mfericordlam  adeptus  fum.  Neutra  intcrc*e- 
4  tatio  mihi  fatis  placuit.  Dicimur  enim  ea  eonjequi  et  adfplfci 
1  que  captamtu  At  Pauhis  Chriftum  non  modo  non  quaxebat, 
4  fed  etiam  crudelimme  perfequebatur.'  Vid-  Calvinum  in 
loc. 


184  OBJECTIONS    ANSWERED. 

'  after  righteoufnefs ,  fuch  as  are  all  our  duties  and  works, 

*  are  excluded  from  any  influence  into  our  juftification. 
'  And  this  is  expreffed  to  declare  the  fovereignty   and 

*  freedom  of  the  grace  of  God  herein  ;  namely,  that  we 

*  are  juftified>/ra>/y  by  his  grace,  and  that  on  our  part  all 
■  boafting  is  excluded.      Let   men  pretend  what   they 

*  will,  and  difpute  what  they  pleafe,  thofe  who  attain 

*  unto  righteoufnefs  and  juftification  before  God,  when 

*  they  follow  not  after  righteoufnefs  ;  they  do  it  by    the 
'  gratuitous  imputation  of  the  righteoufnefs  of  another 

*  unto  them  *.' 

Where,  now,  either  in  the  preceding,  or  in  any  other 
paffages  of  holy  Writ,  (hall  we  find  our  Author's  doc- 
trine, refpecling  *  the  neceflity  of  a  finner's  exercifing 
'  virtue,  antecedent  to  his  juftification,  and  in  order  to  it  ?* 
Where,  in  the  Oracles  of  God,  is  that  union  with  Chrift , 
which  conftitutes  the  proper  ground  of  his  righteoufnefs 
being  imputed  to  us,  reprefented  as  arifing  from  the 
exercife  of  our  own  virtue  ?  Or  where,  in  the  infpired 
Volume,  do  we  perceive  any  thing  faid,  about  the  hearts 
of  fmners  being  united  to  Chrift,  previous  to  faith  in 
him,  and  juftification  by  him  ?  Nay,  our  Author  himfelf 
feems  to  contradict  this,  by  elfewhere  faying;  *  He  who 

*  bclieveth  not  in  Chrift,  is  notfo  united  to  him  and  in  him, 
*  as  that  his  merit  and  righteoufnefs — -may  be  properly 

*  DoSrine  of  Jujtlf  cation,  Chap.  XVII I. 


OBJECTIONS     ANSWERED.  1%$ 

1  imputed  to  him,  or  reckoned  to  his  account — The  Son 
'  of  God,  who  is  equal  with  God,  and  is  God, — is  ready 
«  to  pardon  and  fave  all  that  come  unto  him ;  to  which 

*  all,  even  the  mofl  guilty  and  vile,  are  freely  invited*.' 

■  They,  whom  our  Lord  invites,  and  whom  the  gof- 
{  pel  encourages  to  believe   in  him,  are   defcribed   as 

*  labouring  under  a  burden ;  as  thir/ly,  and  fo  on.'  True : 
but  muft  we  confider  that  burden,  or  this  thirfl,  as  the 
mark  of  a  gracious  change  having  taken  place  in  their 
hearts;  as  an  holy  qualification  for  acceptance  with 
Chrift ;  or  as  authorifing  them  to  believe  in  him  ?  If  fo, 
the  gofpel,  as  already  proved,  mould  be  preached  to 
none  but  thofe  who  are  born  of  God — that  are,  to  a 
confiderable  degree,  fandHfied — that  are  already  in  the 
way  to  heaven ;  and  thofe  who  are,  in  Scripture,  deno- 
minated finners,  have  no  encouragement.  Whereas, 
our  Lord's  commiflion  was ;  Preach  the  gofpel,  or  pro- 
claim the  glad  tidings,  to  every  creature:  and  his  invi- 
tation is,  Come,  and  take  freely — without  money  and ' 
without  price. 

The  burden  which  is  here  meant,  by  our  compan- 
ionate Saviour,  feems  to  be  no  otherthanfrz////,  opprefling 
the  confcience  j  of  which  the  awakened  finner  labours 
to  get  rid,  by  means  of  his  own  devifing:  and  the  thirjl, 

*    Tivo  Difcourfts,  p.  15,  91,  92, 

P  2- 


1%6  OBJECTIONS    ANSWERED. 

an  earned  defire  ofhappinefs,  in  the  attainment  of  fuch 
objects  as  cannot  afford  it.  Now,  a  burden  and  a  thirfl 
of  this  kind  are  frequently  experienced  by  thofe  who 
are  unregenerate,  and  far  from  having  the  leaft  degree  of 
holinefs.  Cain,  for  example,  the  firftborn  of  woman, 
Felt  that  burden,  and  complained  of  it,  as  too  heavy  for 
him  to  bear*;  though  he  was,  and  continued  to  be,  an 
enemy  to  God.  Judas,  alfo,  experienced  the  ^weight  of 
that  burden,  to  an  intolerable  degree;  funk  under  its 
preffure;  and  perifhed  without  remedy  f.  Whence  it 
appears,  that  the  deeped  fenfe  of  guilt,  and  the  mod: 
alarming  apprehenfions  of  eternal  juin,  are,  detached 
from  other  confiderations,  no  evidence  of  love  to  God; 
no  proof  of  fan&ifying  influence;  nor  any  indication 
that  the  fubjecls  of  them  are  in  the  way  to  holinefs  and 
happinefs. — Yet,  as  Dr.  Owen  has  well  obferved, 
«  Some,  finding  this  fenfe  of  Jin,  with  thofe  other  things 
*  that  attend  it,  wrought  in  them,  in  fome  meafure,  begin 
'  to  think,  that  now  all  is  well :  this  is  all  that  is  of  them 
'  required.  They  will  endeavour  to  make  a  life,  from 
'  fuch  arguments  of  comfort  as  they  can  take  from  this 
'  trouble.  They  think  this  aground  of  peace,  that  they 
«  have  not  peace.  Here  fome  take  up  before  converfion, 
«  and  it  proves  their  ruin.  Becaufe  they  are  convinced 
'  of  fin,  and  troubled  about  it,  and  burdened  with  it, 
«  they  think  it  fhall  be  well  with  them.      But,  were  not 

*   Gen.  iv.  13.  f  Matt,  xxvii.  3,  4,  5, 


OBJECTIONS    ANSWERED.  I  87 

c  Cain,  Efau,  Saul,  Ahab,  Judas,  convinced  of  fin,  and 
«  burdened  with  it  ?  Did  this  profit  them  ?  Did  it  intcreft 
'  them  in  the  promifes  ?  Did  not  the  wrath  of  God  over- 
'  take  them,  notwithstanding  ?  So  it  is  with  many  daily: 

*  they  think  their  conviclion  is  converfton;  and  that  their 

*  fins  are  pardoned,  becaufe  they  have  been  troubled — 

*  For  a  foul  to  place  the  fpring  of  its  peace  or  comfort  in 

*  any  thing  of  its  own,  is  to  fall  fhort  of  Chrifr,  and*  take 

*  up  in/elf.  We  rauft  not  only  be  jujlificd,  but  glory  in 
«  him  alfo.       (Ifa.  xlv.  25.)      Men  may  make  ufe  of 

*  the  evidence  of  their  graces;  but  only  as  a  medium  to 
'  a  farther  end:  not  as  the  rejl  of  the  foul,  in  the  leafr. 

*  And  this  deprives  men's  very  humiliations  of  all  gofpel 

*  humility.       True  humility  confifts  more  in  believing, 

*  than  in  being  fenfible  of  fin.      That's  the  foul's  great 

*  felfemptying  and  abafing:  this  may  confift  with  an 
1  obflinate  refolution  to  fcramble  for  fomething  upon  the 
1  account  of  felfendeavours  */ 

Is  the  heavy-laden  finner  invited  to  Chrift  ?  it  is,  not 
as  qualj/ied  by  being  burdened,  but  as  guilty  and  peri/h- 
ing,  that  he  mud  apply  to  the  Saviour  ;  taking  all  his 
encouragement  fo  to  do,  from  the  teftimony  of  God 
concerning  Jefus. — As  to  a  thirjl  of  happinefs,  it  is  na- 
tural to  intelligent  beings  :  nor  does  it  feem  poffible  for 
any  creature  to  pofTefs  rational  exigence,  without  defir- 

*    On  the  Hundred  and  Thirtieth  Pfalm,  p.  62,  6$. 


ioo  OBJECTIONS    ANSWERED. 

ing  its  own  happinefs.  But  the  clivine  Oracles  have 
informed  us,  that  finners  may  hunger  for  that  which  b 
not  bread,  and  thirft  for  that  which  cannot  fatisfy. 

Mr.  Tilling  hast,  in  anfwer  to  this  objection,  fays : 

*  When  Chrift  bids  thofe  that  are  weary  and  heavy-laden 

*  come  to  him,  doth  it  therefore  follow,   [that]  he  ex- 

*  eludes  all  others?  I   grant,  fuch  are  to  come  :  and 
fuch  are  moft  backward and  afraid  to  come,  and  there- 

1  fore  called.  But  doth  it  follow,  therefore,  that  no 
1  other  mud:  come  ;  and  that  thefe,  and  only  thefe,  are 

*  called  ?  If  a  prince  fend  forth  [a]  proclamation  to  a 
'  company  of  traitors,  to  come  in,  and  he  will  pardon 
'  them  ;  and  becaufe  he  knows  that  there  are~fome  few 

*  among  them,  that  are  fo  fenfible  of  what  they  have 

*  done,  and  brought  themfelves  into  by  their  rebellion, 

*  that  they  will  never  come  upon  this  general  proclama- 
'  tion,  but,  for  fear,  will  run  away  ;  he  therefore  fends 

*  particularly  to  thefe,  by  name,   Tou,  and  you,  who 

*  dare  not  come  for  fear  of  being  hanged;   Come,  I  will 

*  pardon  you,  and  you  j  doth  it  therefore  follow,  becaufe 
1  they  have  a  call,  as  it  were  by  name,  therefore  now  all 

*  the  reft,  who  have  a  general  call  are  excluded  ?  So 

*  here. — But   this  fain  would   I   know,  What  is  the 

*  ftate  and  condition  that  fouls  are  then  in,  when  they 
«  are  thus  weary  and  heavy-laden  ?  Are  they  in  the  ftate 
'  and  condition  of  finners,  or  not  ?  Righteous,  or  un- 

*  righteous  ?  One  [of  thefe]  they  muft  be.     If  you  fay, 


OBJECTIONS    ANSWERED.  189 

*  they    are   not  Jinners,  but  righteous   perfons  ;    then  I 

*  alk,  How  came  they    [to  be]  thus  ?    Is  it    by   their 

*  being   weary  and  heavy  laden,  barely  ?    Or    is    it    by 

*  their  applying  of  the  promife  ?  If  it  be  by  their  being 
'  weary  and  heavy-laden,  then  what  need  you  prefs  them 

*  to  come  to  Chrid  for  judification  ;  when  as  they  have 

*  the  fame  by  this  their  qualification  ?  If  it  be  by  applying 
'  the  promife,  or  having  it  applied  to  them  ;  then  it  will 

*  follow,  that,  notwithstanding  this  their  qualification, 
'  that  they  arejimiers,  and  fo  remain  until  they  apply 
'  the  promife,  or  have  it  applied  to  them*.' 

Thus,  Mr.   Thomas  Boston  :  '  The    third  men- 
tioned   (Ifa.lv.   1.)    [mud:    not]    be    redricled  to    a 

*  grac ious  third,  a  third  after  Chrid  and  his  righteoufnefs. 

*  For  fome,  at  lead,  of  the  thirjling  ones,  to  whom  the 
'  offer  is  there  made,   are  /pending   money  for  that  which 

*  is  not  bread,  and  their  labour  for  that  which  fatisfeth 
'  not.  But  it  is  evident,  that  finners  duly  feniible,  who 
1  are  thirding  after  Chrid  and  his  righteoufnefs,  are  not 

*  fpending  their  money  and  labour  at  that  rate  ;  but, 

*  on  the  contrary,  for  that  which    alone  is    bread,    ai 

*  fatisfeth  ;  namely,  Jefus  Chrid,  the  true  bread,  which 
1  came  down  from  heaven.  Wherefore,  the  thirft  there 
■  meant,  mud  needs  comprehend,  yea,  and  principally 
'  aim  at,  that  third  after  happinefsand  fatisfadion  which, 

*  Six  Treaties,  p.  67,  68.     London,  1663. 


I90  OBJECTIONS    ANSWERED. 

1  being  natural,  is  common  to  all  mankind.  Men, 
4  pained  with  this  third,  do  naturally  run,  for  quenching 
1  thereof,  to  the  empty  creation,  and  their  fulfome  lufts : 
6  and  fo  they  fpcnd  money  for  that  which  is  not  bread,  and 
1  their  labour,  for    that    which  fatisfieth   not ;    finding 

*  nothing  there  that    can  fatisfy  that  their   appetite,  or 

*  thirft — As  little  is  the  folemn  gofpel-offer  (Matt.  xi. 
'28.)  reftri&ed  to  a  certain  fet  of  men  endowed  with 
i  fome  laudable  qualifications,  going  under  the  name  of 
'  labouring  and  being  heavy-laden  :  the  which  do,  indeed, 

*  denote  the  rejlleffnefs  natural  to  the  finful  foul  of  man, 

*  fpending  its  labour/or  that  which  fatisfieth  not.       Our 

*  father  Adam  left  his  whole  family  with  a   confcience 

*  full  of  guilt,  and  a  heart  full  of  unfatisfied  defires. 
'  Thus  we  naturally  having  a  reftlefs  confcience,  and  a 

*  reftlefs  heart,  the  foul  as  naturally  falls  a  labouring  for 

*  reft  to  them.     And  it  labours  in  the  barren  region  of 

*  the  fiery  law,  for  a  reft  to  the  confcience  ;  and  in  the 
'  empty  creation,  for  a  reft  to  the  heart.      iW,  after  all, 

*  the  confcience  is  ftill  heavy-laden  with  guilt, — and  the 

*  heartisftill  under  a  load  of  unfatisfied  defires.  Soneither 
f||he  one,  nor  the  other,  can  find  reft  indeed.  This  is 
1  the  natural  cafe  of  all  men  :  and  to  fouls  thus  labouring 
1  and  laden,  Jefas  Chrift  calls,  that  they  may  come  to  him, 

*  and  he  will  give  them  rejl :  namely,  a  reft  for  their  con- 
'  fciences,  under  the  covert  of  his  blood  ;  and  a  reft   to 

*  their  hearts,  in  the  enjoyment  of  God  through  him*.' 

*  Works,  p.  227,  228.      See  alio,  p.  84J.     Note, 


OBJECTIONS    ANSWERED.  I9I 

It  has,  with  fome  degree   of  confidence,  been    de- 
manded ;  ■  Whether,  if  finners  mutt  not  come  to  Chrift 

*  as  penitent,  and   as   poflefling  an  holy   difpofuion ;  they 

*  are  to  believe  in  him,  as  impenitent,  and   as  under  the 

*  reigning  power  of  their  depravity  V  But  this,  like  fome 
other  objections,  is  not  pertinent.  For  the  quefHon  is, 
What  is  the  proper  warrant  for  a  finner  to  believe  in 
Jefus  ?  Not,  What  is  the  Jiate  of  his  heart,  in  the  mo- 
ment when  he  firfl  believes  ? — Or,  if  the  objection  did 
apply,  it  might  be  anlwered;  Neither  as  a  penitent,  nor 
as  an  impenitent  finner  :  but  merely  under  the  character 
of  one  that  is  guilty  and  perifhing.  It  was  for  fuch  that 
Jefus  died  :  it  is  to  fuch  the  tidings  of  falvation  were 
addreffed  by  the  Apoflles  :  and,  therefore,  fuch  are  en- 
couraged to  believe  in  Chrift.  The  objector  might, 
confequently,  with  equal  reafon  have  afked  ;  Whether, 
in  a  public  miniftry,  falvation  by  the  Redeemer  fliould 
be  exhibited  to  penitents,  or  to  impenitents ;  to  thofe 
that  have  fome  degree  of  holinefs,  or  to  thofe  who  have 
none?  and  then  the  anfwer  would  have  been  ;  To  nei- 
ther thofe,  nor  thefe,  refpectively  as  fuch  :  but  to  all  of 
them,  without  exception,  as  deferving  condemnation 
and  final  mifery.  Nor  is  there  any  reafon  to  doubt, 
whether  he  to  whom,  by  divine  'authority,  falvation 
through  Chrill  is  preached,  be  warranted  to  believe  in 
him. 


I92  OBJECTIONS    ANSWERED. 

It  has  been  objected,  <  To  affert  that  Tinners,  while 
'  deftitute  of  holinefs,  are  warranted  to  believe  in  Chrift; 

*  is  to  maintain,  that  they  are  authorifed  to  expecl  the 

*  felicity  of  heaven,  while  their  native  love  of  fin  conti- 

*  nues  in  all  its  force,  and  while  they  are  hardened 
'  rebels  againft  God.'  But  there  is  a  great  and  palpable 
difference  between  perfons,  while  in  their  native  ftate, 
being  authorifed  to  believe  in  Jefus  ;  and  their  being 
warranted,  while  in  that  condition,  to  expetl  final  hap- 
pinefs.  Yet  this  objeclion  proceeds  on  a  fuppofit/on, 
that  whoever  is  encouraged  by  the  word  of  grace  to  de- 
pend on  Chrift  ;  is,  at  the  very  fame  inftant,  merely  on 
the  fame  ground,  and  while  an  unbeliever,  equally  au- 
thorifed to  expert  everlafting  life. :  which  is  a  grofs  mif- 
take.     For  he  that  believes  in  Chrift,  relies    on  him  as 

jiiftifying  the  ungodly:  but  he  who,  on  fcriptural  grounds, 
hopes  for  future  felicity,  expecls  it  as  a  believer  ;  as  in 
a  juftified  ftate;  as  having  a  turn  of  heart,  in  fome 'de- 
gree fuited  to  the  employments  and  enjoyments  of  hea- 
ven. Becaufe,  -without  holinefs  9  no  onejloallfee  the  Lord. — 
Did  Paul,  for  inftance,  believe  in  Jefus  ?  it  was  under 
the  confideration  of  himfelf,  as  a  blafphemer9  a perfecutor, 
and  the  chief  ofjinners*.  Did  he  rejoice  in  hope?  it 
was,  as  having  received  the  atonement  \  ;  as  bearing  the 
image   of  Chrift  ;  and   as  having   a  fpiritual  relilh  for 

*   I  Tim.  i.  13,  14,  15.         f  Rom.  v.  I,  2,  II. 


OBJECTIONS    ANSWERED.  I93 

heavenly  things.  The  /inner  believes  :  the  believer 
hopes. — Nor  can  any  man  believe  in  Chriil,  and  continue 
a  rebel  againft  God :  for  fovereign  mercy,  when  it 
relieves  the  confeience,  alters  the  bias  of  the  heart,  and 
forms  the  character  anew.  God,  in  the  excrcife  and 
manifeftation  of  pardoning  grace  to  rebels,  makes  them 
his  friends.  Thus  divine  goodmfs  leads  to  repentance,  to 
holinefs,  and  to  hope  of  everlafting  happinefs.  There 
Is  forgive nefs  with  God,  that  he  may  be  feared. 

1  If  we   maintain  that  the  ungodly  are  warranted  to 
»'  believe  in  Jefus,  there  will  be  great  danger  of  encou- 

*  raging  a  fuperflcial,  Antinomian  faith.  Becaufe  guilty 
'  creatures,   under   the  power   of  their   depravity,  are 

*  much  more  likely  to  approve  the  character  of  Chrifl, 

*  when   reprefented  as  willing  to  receive   the  altogether 

*  unholy  ;  than  if  he  were  confidered  as  receiving  none 

*  but  thole  who  are   cordially  difpofed  to  perform  the 

*  divine  precepts.' 

That  the  fentiment  for  which  I  plead,  may  be  profti- 
tuted  to  licentious  purpofes;  and  that,  in  certain  inftances 
it  probably  has  been  fo  abufed,  will  be  admitted.  But, 
be  that  as  it  may,  Jefus  mud  either  be  fo  exhibited  in 
a  public  miniftry,  as  to  fuit  the  character,  the  ftate,  the 
circumftances  of  apoftate  creatures,  or  there  is  no  gofpel 
for  them.  Befides,  the  mifapplication  of  any  doctrine, 
affords  no  argument  againft,  either  its  truth,  or  its  impor- 
ts 


*94  OBJECTIONS    ANSWERED. 

tance  :  becaufe  the  raoft  excellent  doctrines,  and  the 
plaineft.  pafTages  of  Scripture,  have  been  frequently 
abufed  to  execrable  purpofes. 

This  objection  feems  to  imply,  that  a  felfrighteous 
turn  of  heart,  and  pharifaical  pride,  make  no  part  of 
human  depravity.  For  it  apparently  fuppofes,  that 
there  is  little  or  no  danger  of  finners  treating  Chrifl 
with  difrefpect,  except  by  confidering  him  as  the  minijler 
of  Jtn:  or,  of  their  oppofing  the  defigns  of  divine  grace, 
in  any  way>  befides  that  of  Iicentioufnefs.  But  it  appears, 
from  Scripture,  from  experience,  and  from  obfervation, 
that  finners  are  naturally  and  ftrongly  inclined  to  feel; 
juftification  by  the  ivoris  of  the  lanv;  that  a  violent  pro- 
penfity  to  cherim  the  notion  of  felf-worthinefs,  is  an 
efTential  part  of  their  natural  depravity ;  and  that  the 
difrefpect  with  which  Chi  ill:  is  generally  treated  by  them, 
arifes  principally  from  that  quarter.  Yes,  their  low 
thoughts  refpecling  the  evil  of  fin,  and  the  high  opinion 
they  form  of  their  own  character,  are  the  chief  fource 
of  that  neglect  with  which  they  treat  the  divine  Jefus, 
and  of  all  their  oppofition  to  faving  grace.  Nay,  fo 
univerfal,  and  fo  predominant  is  this  propenfity  to  felf- 
worthinefs,  that,  for  one  who  abufes  the  fentiment  here 
defended,  by  converting  it  into  an  occafion  of  fin ;  ten 
ihoufand  may  be  juftly  confidered  as  dishonouring  Chrifr, 
and  as  rebelling  againft  God,  under  the  pernicious 
influence  of  that  principle  which  I  oppofe. 


OBJECTIONS     ANSWERED.  1  95 

It   is  a  great  miflake  to  imagine,  that  ungodly   men 
are  fo  ready  to  adopt  the  fentiment  for  which  I  contend. 
Certain  it  is,  from  the  hiftory  of  our  Lord's  miniflry, 
and  from  the  writings  of  Paul,   that  few  things  in  the 
preaching,   either  of  Chrifr,  or  of  the  Apoflle,   were  fo 
ofFenfive  to  perfons  of  refpe inability  among  the  Jews,  as 
the  doctrine  which  they  preached,   relative  to   pardon 
and  acceptance  with   God.      The  difcourfes  of  Jefus, 
refpecting  divine  grace,  were  extremely  ofFenfive  to  the 
Scribes,  the   Pharifees,    and  the  reputedly  devout  in 
general.     But,  had  the  tenour  of  our  Saviour's  preach- 
ing, or  of  his  converfe  among  the  people,  been  contrary 
to  the  principle  here  avowed  ;  it  is  not  fuppofable  that 
the  Jews  would  have  fo  frequently  complained  of  him, 
and  objected  againfl  his  conduct,  as  they  did.     Witnefs 
the  following  fayings:     Why   eateth  your   AT  after   with 
publicans   and  Jinners  ? — Behold — a  friend  of  publicans 
andfinners  ! — Why  do  ye  eat  and  drink  with  publicans  and 
Jinners  ? — This  man,  if  he  were  a  prophet,   would  have 
known  who,   and  what   manner   of  woman  this   is  thai 
toucheth   him ;   for  Jhe  is   a  Jinner — This   man  receiveth 
Jinners,    and  eateth  with  them — They   murmured faying , 
That  he   was  gone  to  he  guejl  with  a  man  that  is  afn- 
ner*.     Now,  it  is  evident,  thefe  murmur ers  and  objec- 
tors were  the  reputedly  devout ;  fhofe  who  confidered 

*  Matt.  ix.  II.      xi.  19.      Luke  v.   30.      vii.  39.      xv.  a. 
xix,  ?. 


19^  ©EJECTIONS    ANSWERED. 

themfelves,  and  were  confidered  by  others,  as  poflefling 
virtuous  difpofitions  and  holy  zeal :  yet  they  were  thofe 
to  whom  our  Lord  addreffed  himfelf  in  the  following 
manner  ;  Verily  I  fay  unto  you,  That  the  publicans  and 
the  harlots,  the  raoft  profligate  of  both  fexes,  go  into  the 
kingdom  of  heaven  before  you.  For  John  came  unto  you 
in  the  way  of  right eoufnefs,  and  ye  believed  him  not;  but 
the  publicans  and  the  harlots  believed  him;  and  ye,  when 
ye  hadfeen  it,  repented  not  afterward  that  ye  might  believe*. 

Such  was  the  treatment  of  Jefus,  by  the  raoft  refpec- 
table  part  of  the  public  ;  and  fuch  was  his  language 
concerning  thofe  who,  under  the  fair  pretext  of  zeal  for 
Kolinefs,  rejected  his  doctrine,  and  perfecuted  his  per- 
fon  !  With  reference  to  whom,  when  arguing  on  their 
felfrighteous  principles  in  vindication  of  his  own  conduct,, 
he  fpake  three  admirably  gracious  Parables  at  the  fame 
time,  which  Luke  has  recorded  f. — Now,  can  it  be 
fuppofed,  with  any  appearance  of  probability,  that  the 
felfrighteous  Jews  would  have  caft  fuch  reflections  on 
the  chara&er  of  Chrifl,  as  a  public  teacher,  if  he  had 
infilled  on  any  degree  of  perfonal  holinefs,  as  previously 
necefTary  to  faith  in  revealed  mercy,  as  the  only  ground 
of  acceptance  with  God  ?  Had  our  Lord,  in  the  courfe 
of  his  miniftry,  from  time  to  time  afiured  them,  that 
every   one  mult,    prior  to   receiving  his  teftimony  of 

*  Matt.  xxi.  3*,  32.  f  Luke  xv. 


OBJECTIONS    ANSWERED.  197    . 

pardoning  mercy  and  believing  in  him,  be  heartily  difpofed 
to  keep  the  commands  of  God ;  they  could  not,  with 
any  fliadow  of  reafon,  have  raifed  fuch  a  clamour  againfl 
his  doctrine  and  conduct. 

That  the  miniitry  of  Paul  was  perfectly  confident 
with  the  fentiment  here  defended,  appears  from  thofe 
objections  with  which  he  meets,  .and  from  the  anfv/ers 
which  he  leturns. '  Thus,  for  example:  Some  affirm  that 
we  fay,  Let  us  do  evil,  that  good  may  come — Do  we  then 
make  void  the  law  through  faith  ? — Shall  we  continue  in 
Jin,  that  grace  may  abound? — Shall  we  fin,  becaufe  <we  are 
not  under  the  law,  but  under  grace  *  P — Such  were  the 
objections:  and  they  imply,  That,  in  the  estimation  of 
thofe  v/ho  made  them,  the  doctrine  of  Paul,  implicitly, 
or  by  neceffary  confequence,  vacated  the  authority  of 
God  in  his  law — That  believers,  being  delivered  from 
the  law,  as  a  covenant,  or  as  prefcribing  the  condition 
on  which  everlafting  life  is  to  be  obtained,  may  fafely 
continue  in  Jin — That  fuch  continuance  in  the  practice 
of  fin,  would  illujlrate  the  riches,  and  manifefl  the  glory , 
of  divine  grace — And  that,  by  accumulating  moral  evil, 
the  highefl  good  would  be  promoted. 

To  fuch  various  and  formidable   objections  was  the 
doctrine  of  Paul  confidered,  by  multitudes,  as  juftly 

*  Rom.  iii.  j,  8,  31.      vi.  1,  15. 


I98  OBJECTIONS    ANSWERED. 

expofed  !  objections,  however,  which  he  repelled  with 
abhorrence,  and  refuted  with  eafe.  But,  could  any 
perfon  of  common  undemanding,  with  the  leaft  appear- 
ance of  propriety,  have  made  thefe  objections  to  the  gofpel 
which  Paul  preached,  if  he  had  taught,  That  an  holy 
turn  of  hearty  a  difpojition  to  perform  the  commands  of 'God \ 
or  the  exercife  of  virtue,  is  previonfly  neceffary  to  war- 
rant a  finner's  dependence  on  Jefus  Chrift  for  pardon 
and  peace  ?  Common  fenfe,  and  a  moment's  reflection, 
forbid  the  thought.  For,  on  that  fuppofition,  he  rauft 
have  laid  the  foundation  of  expecting  any  fpiritual  benefit 
from  Chrift,  in  the  previous.,  perfonal  hohnefs  of  every 
firmer  who  applies  to  him  :  which  would  have  fubverted 
the  whole  of  his  doctrine,  reflecting  the  juftification  of 
finners  before  God. — Has  it  been  ufual — I  appeal  to 
the  intelligent  reader — has  it  been  ufual,  in  modern 
times,  for  the  doctrine  of  religious  teachers  to  be 
charged  with  fuch  confequences,  or  to  be  oppofed  by 
fuch  objections  \  when  it  was  notorious,  that  they  firmly 
infifted  on  the  neceflity  of  every  one  exercifmg  virtue, 
or  porTeffing  fome  degree  of  true  holinefs,  in  order  to 
warrant  a  reliance  on  Jefus  Chrift  for  pardon  and  ac- 
ceptance ?  Was  any  teacher  of  religion  ever  charged 
with  making  void  the  lanv  ;  or  with  implicitly  faying,  Let 
us  do  evil,  that  good  may' come;  by  thofe  who  heard  his 
difcourfes,  or  perufed  his  writings,  in  which  he  main- 
tained, that  no  fmner  is  authorifed  to  believe  in  Chriit, 
until  he  is  d'ifpofed  to  obferve  the  divine  precepts?  Surely 


OBJECTIONS    ANSWERED.  I99 

not!  or,  if  a  fact,  the  objedor's  conduct  mud  be  confi- 
dered  as  the  efTufion  of  mental  imbecility,  as  a  violent 
paroxyfm  of  prejudice,  or  as  the  virulence  of  deliberate 
malice. 

But  if,  on  the  contrary,  we  underftand  Paul  as 
maintaining,  That  Chrift,  with  all  his  fulnefs  of  jfpi- 
ritual  bleilings,  is  free,  perfeBly  free  for  the  vileft  ;  if  we 
confider  him  as  encouraging  the  chief  oi  finners,  merely 
under  the  character  of  perifhing  wretches,  to  rely  on 
Jefus  for  their  immediate  acceptance  with  God,  and  as 
giving  them  aflurance  that,  in  fo  doing,  they  mail  not 
be  difappointed  ;  if  we  further  confider  the  Apoftle  as 
teaching,  that  the  juftification  of  finners  is  merely,  en- 
tirely, abfolutely  on  the  ground  of  our  Lord's  vicarious 
obedience  imputed  ;  then  we  perceive  the  true  fource  of 
thefe  objections.  For  that  doctrine,  in  the  eyes  of  all 
whofe  hearts  are  leavened  with  legal  pride,  will  ever  be 
treated  as  an  infult  on  moral  virtue  ;  as  inimical  to  the 
divine  law  ;  and  as  having  the  mod  licentious  tendency. 
The  fame  do&rine,  it  is  apparent,  is  oppofed  by  fimilar 
objections  in  our  own  times  :  but,  Wifdom  is  jujlified  of 
her  children. 

The  principle  for  which  I  plead  will  be  further 
confirmed,  if  we  take  into  confideration  thofe  replies 
which  the  Apoftle  made  in  defence  of  his  doctrine. 
How,  then,  does  he  anfwer  the  unfounded  and  calum- 


2DO  OBJECTIONS    ANSWERED. 

niating  objections  ?  Not  by  faying,  *  No  :  I  never  af- 
'  ferted,  I   never  meant,  that  finners  may  believe  in 

*  Chrift,  for  pardon  and  peace,  before  they  are  difpofed 
'  to  obferve  the  divine  precepts.  I  always  taught,  that 
'  they  muft  love  God,  or  be  virtuoufly  inclined  to  per- 
'  form  his  will,  before  they  can  acceptably  believe   in 

*  Chrift.' — But,  inftead  of  replying  in  that  manner,  his 
anfwers  are  ?  It  is  aflanderous  report ;  and  the  damna- 
tion of  thofe  who  raifed  it  is  juft — God  forbid!  yea,  we 
ejlablijh  the  law — God  forbid!  howfhall  we  that  are  dead 
to  fin,  live  any  longer  therein  ?  God  forbid  !  know  ye  not, 
that  to  whom  ye  yield yourf elves fervants  to  obey,  hisfervants 
ye  are  to  whom  ye  obey;  whether  of  fin  unto  death,  or  of 
obedience  unto  righteoufnefs  ?  But  God  be  thanked,  that 
though,  before  ye  believed  in  Jefus,  ye  were  the  fervants, 
or  flaves,  of  fin ;  yet  ye  have  obeyed  from  the  heart  that 

form  of  doclrine  which  was  delivered  you** 

Here  we  fee,  that  Paul  repels  and  refutes  the  objec- 
tions, by  ftrong  negations;  by  mowing  the  abfurdity  of 
thofe  grounds  on  which  fome  of  them  proceed  ;  and  by 
denouncing  the  judgment  of  God  againft  all  thofe  who 
dared,  out  of  hatred  to  evangelical  truth,  malicioufly  to 
flander  the  apoftolic  miniftry.  Tt  mould  be  obferved, 
however,  that  the  Apoftle  does  not  give  the  leaft  intima- 
tion of  his  doctrine  having  been  mifunderftood,  relative 

•  *  Rom.  iii.  8,  31.     vi.  3,  15,  16,  17. 


OBJECTIONS     ANSWERED.  201 

to  the  moral  Jlate  of  thofe  whom'  he  encouraged  to 
believe  in  Jefus,  for  the  remiflion  of  fins,  and  acceptance 
with  God. — To  prove  that  none  can  juflly  confider 
themfelves  as  having  already  believed  in  Chrift,  except 
they  be  cordially  difpofed  to  holy  obedience,  his  replies 
are  pertinent  and  ftrong  :  but  they  do  not  in  the  leaft 
imply,  that  finners  muft  have  fome  degree  of  holinefs, 
or  that  they  muft  exercife  virtue,  before  they  are  war- 
ranted to  believe  in  him.  The  want  of  obferving  this 
obvious  diftinction,  feems  to  be  the  principal  reafon  of  that 
confufion  which  often  attends  the  ideas  of  ferious  perfons 
on  this  important  fubjecl ;  and  of  thofe  miftakes  into 
which  they  fall,  relative  to  the  true  ground  of  a  finner's 
application  to  Chrifl,  by  which  their  confciences  are 
frequently  fo  much  embarrafTed. 

Once  more:   It  may,  perhaps,  be   objected;  'The 

*  principle  defended  infers  the  doctrine  of  general  redemp- 

*  tion.y  To  this  I  anfwer,  in  the  words  of  Dr.  Owen. 
1  Many  difputes  there  are,  whether  Chr'ijl  died  for  all 
1  individuals  of  mankind,  or  no.      If  we  fay  No,  but  only 

*  for  the  elect,  who  zxtfome  of  all  forts :  fome  then  tell 

*  us,  we  cannot  invite  all  men  promifcuoufly  to  believe. 
4  But  why  fo  ?  We  invite  not  men,  as  all  men  ;  no  man, 
'  as  one  of  all  men  ;  but   all  men  as  finners :  and   we 

*  know  that  Chrift  died  for  finners.  But,  is  this  the  frfi 
«  thing,  that  we  are,  in  the  difpenfation  of  the  gofpel, 
'  to  propofe  to  the  foul  of  a  finner,  under  the  law,  Thai 


202  OBJECTIONS    ANSWERED. 

4  Chrijl  died  for  him  in  particular  ?  Is  that  the  begin- 
4  ning  of  our  meflage  unto  him  ?  Were  not  this  a  ready 
4  way  to  induce  him  to  conclude,  Let  me  then  continue 
4  in  fin,   that  grace   may  abound  ?    No  :  but  this  is,  in 

*  order  of  nature,  our  firft  work  ;  even  that  we  have  had 
4  in  hand.     This  is  the  beginning  of  the  gofpel  of  Jefus 

*  Chrift.      This  is  the  voice  of  one  crying  in  the  wildemefs, 

*  Prepare  ye  the  way  of  the  Lord.     There  is  a  way  of 

*  reconciliation  provided.  God  is  in  Chrift  reconciling 
4  the  world  to  himfelf  There  is  a  way  of  acceptance: 
4  there  is  forgivenefs  with  him  to  be  obtained.  At  this 
4  threjhold  of  the  Lord's  houfe,    doth  the  greateft  part 

*  of  men  to  whom  the  gofpel  is  preached  fall  and  perifh ; 

*  never  looking  in  to  fee  the  treafures  that  are  in  the 

*  houfe  itfelf ;    never  coming  into  any   fuch  ftate  and 

*  condition,  wherein  they  have  any  ground  or  bottom  to 

*  enquire,  Whether  Chrift  died  for  them,  in  particular* 
4  or  no  ?  They  believe  not  this  report,  nor  take  any 
4  ferious  notice  of  it.  This  was  the  miniftry  of  the 
4  Baptift;  and  they  who  received  it  not,  rejected  the 
4  counfelof  Go d concerning  their  falvation ;  and  fo  perifhed 
4  in  their  fins.  This  is  the  fum  of  the  bleffed  invitation 
4  given  by  Wifdom  :  and  here  men  ftumble,  fall,  and 
4  perifh.       Luke  vii.  10.  Prov.  ix.  I — 5.  i.  29,  30V 

*   Qntbt  Hundred  and  Thirtktb  Pfalm,  p.  250. 


PRACTICAL  TENDENCIES,  ScC.  203 


CHAPTER     IV. 

THE     SALUTARY    AND    PRACTICAL    TENDENCIES    OF 
THE     PRINCIPLE     MAINTAINED. 

1  HE  truth,  as  it  is  in  Jefus,  being  the  dodlrine 
according  to  godlinefs  *,  cannot  but  be  adapted  to  practi- 
cal purpofes ;  and,  therefore,  muft  have  a  falutary 
influence  on  the  hearts  of  all  thofe  who  really  believe  it. 
Of  this  nature  is  the  fentiment  for  which  I  plead;  as, 
perhaps,  may  appear  by  the  following  conliderations. 

It  has  a  natural  tendency  to  humble  felf-righteous  pride, 
by  annihilating  all  dijlinclions  among  men,  rfpecling  the 
ground  of  their  acceptance  with  God.  Now  this  is  per- 
fectly agreeable  to  the  genius  of  evangelical  truth,  and 
to  the  nature  of  MefTiah's  kingdom  ;  as  appears  by  the 
following  prophetic  Oracle,  relative  to  the  miniftry  of 
John  the  Baptift,  and  the  commencement  of  golpel 
times.  Prepare  ye  the  way  of  the  Lord,  mahejlraight  in 
the  defert  a  highway  for  our  God.  Every  valley  fhall  be 
exalted,  and  every  mountaim  and  hill  Jhall  be  made  low: 
and  the  crooked fiall  be  made  flraight,  and  the  rough  places 
plain:  and  the  glory  of  the  Lord  Jhall  be  revealed,  and  all 

Mi 

*  Eph.  iv*  21:  •  I  Tim.  vi.  3.     Titus  i.  1.     . 


204  PRACTICAL  TENDENCIES 

Jlefhy  on  one  common  level,  and  without  the  lead  regard 
to  difference  of  character,  Jhall  fee  it  together;  for  the 
mouth  of  the  Lord  hath  fpohn  it  *. 

As  vain  man  nvoulcj,  he  wife,  though  born  lihe  a  ivild 
ajfes^s  colt  \ ;  fo  proud  man  would  be  righteous,  though 
guilty  befoxe-Ood,  and  obnoxious  to  ruin.  If,  however, 
the  divine  law  be  equitable,  fmners  are  juftly  accurfedj; 
and,  if  their  condemnation  be  righteous,  they  cannot 
have  the  lead:  hope,  except  through  fovereign  mercy. — 
A  fmall  degree  of  difference  from  others,  with  regard 
to  exterior  character,  is  commonly  confidered,  notwith- 
ftanding,  as  recommending  to  the  favour  of  God,  and 
as  furriifhing  a  ground  of  hope,  through  Jefus  Chrift. 
Now,  in  whomfcever  this  perfuafion  prevails,  the  gofpel 
is  underft ood  as  directing  all  the  relief  it  reveals,  to  the 
qualified,  the  virtuous,  the  worthy  :  not  the  guilty,  the 
vile,  and  the  wretched.  It  is  confidered,  therefore, 
not  as  adapted  to  humble  the  proud  heart,  and  to  relieve 
the  pained  confeience  ;  but  as  maintaining  a  proper  dis- 
tinction between  different  characters,  and  as  paying  a 
juft  regard  to  human  worth.  While,  confequently,  to 
multitudes,  who  think  themfelves  comparatively  righte- 
ous, it  minifters  food  for  felf  importance;  it  leaves 
others,  who  confider  themfelves  as  the  chief  of  finners, 
without  the  lead  foundation  of  hope.— The  principle, 

*  Ifa.  xl.  3,  4,  5.         f  Job  xi.  12.  |  Gal.  iii.  10. 


OF    THE    DOCTRINE.  205 

however,  for  which  I  contend,  has  a  directly  contrary 
tendency  :  for,  in  prophetic  language,  it  levels  moun- 
tains, and  elevates  valleys.  Or,  in  the  words  of  our 
Lord,  it  abafes  thofe  that  are  exalted,  and  exalts  thofe 
that  are  abafed*.  Becaufe  it  maintains,  that  there  is 
the  very  fame  ground  of  encouragement,  and  to  an  equal 
degree,  for  men  to  belive  in  Jefus,  whether  they  be 
efleemed  moral,  or  profligate  ;  pious,  or  profane. 

//  is  mo/1  happily  fuited  to  relieve  thofe  who  are  held  in 
thefnare  of  defpona\ency ,  by  forbidding  defpair  in  the  viltjl 
wretch  that  lives.  Many  there  are,  we  have  reafon  to 
think,  who,  having,  for  a  long  courfe  of  time,  violated 
the  dictates  of  confeience,  by  indulging  their  word  pro- 
penfities  ;  having,  in  multiplied  inftances,  acted  contrary 
to  friendly  advice,  to  their  own  refolutions,  promifes, 
vows ;  and  having,  perhaps,  been  the  manifeft  occafion 
of  ruin  to  various  others ;  implicitly  fay,  with  thofe  in 
the  Prophet,  There  is  no  hope:  no;  for  we  have  loved 
fir  angers,  and  after  them  will  we  go\.  Thus,  in  a  kind 
of  full  en  defpair,  they  harden  their  confeiences;  in  order 
to  enjoy,  for  a  while,  the  pleafures  of  fin,  without  con- 
troul,  and  without  remorfe.  Perceiving  no  reafon  for 
hope,  they  endeavour  to  difcard  fear.  Having  no  con- 
ception that  there  is  forgivenefs  with  God,  for  perfons  in 
\ 

*  Matt.'  xxiii.  12.     Luke  xiv.  II.      xviii.  14. 

t  Jer-  "•  25'.  •         . 


206  PRACTICAL  TENDENCIES 

their  fituation  ;  or  that  fuch  enormous  offenders  may 
find  acceptance  through  Jefus  Chrift ;  they  rum  on  to 
final  ruin.  For,  where  there  is  no  hope  of  efcaping 
evil,  there  are  no  efforts  to  guard  againft  it. 

The  doctrine  for  which  I  plead,  is,  however,  adapted 
to  break  the  deftruclive  fnare,  by  exhibiting  a  ground 
of  hope.  ■  Yes,  the  gracious  gofpel,  confidered  as  a  com- 
plete warrant  for  the  ungodly  to  believe  in  Jefus,  encou- 
rages the  mod:  profligate,  and  the  mof}  criminal,  to 
regard  the  atonement  of  Chrift  as  allfffficient.  '  There 
4  is  not,'  as  one  obferves,  *  a  mofe  effectual  remedy 
4  [againft  defpondency,]  than  the  confideration  of  the 
4  freenefs  of  the  grace  of  God  in  Chrifl  and  the  promifes: 
4  which  are  not  made  to  fuch  as  deferve  mercy,  but  to 
4  fuch  as  want  it;  not  to  righteous  perfons,  but  to  fin- 
4  ners;  not  to  the  whole,  but  to  the  fick — Of  all  the 
4  way s:  and  experiments  to  bear  up  a  finking  fpirit, 
4  there  is  no  confideration  like  this,  That  from  the 
«  beginning  to  the  end  of  our  falvation,  nothing  is  prima- 
4  rily  active  but  free  grace.  This  is  a  firm  bottom  of 
4  comfort  againft  the  guilt  of  the  rnoft  bloody  and  crim- 
4  fon  fins:  becaufe  free  grace  is  not  tied  to  any  rules: 
4  it  may  do  what  it  pleafes*.'  It  belongs,  indeed,  t©; 
the  very  nature  of  grace,  properly  fo  called,  to  be  afvfo- 
lutely  free   and  fovereign,  in  all  its  beftowments:  for 

*  Dr.  Spurstowe's  Wells  of  Salvation  opened,  p.JO,  51. 


OF.   THE    DOCTRINE.  207 

where  there  is  defert,  whether  intrinfic  or  pactional, 
the  operation  of  grace  necefTarily  ceafes,  and,  if  recti- 
tude prevail,  that  of  equity  takes  place. 

It  is  admirably  fitted  to  excite  hope  and  produce  comfort 
in  thofe  who,  though  not  Junk  in  defpondency,  are  deeply 
dijlreffed  by  a  fenfe  of  guilt,  of  depravity,  and  of  untuor- 
thinefs.  Are  the  confeiences  of  men  alarmed,  by  a^ 
conviction  of  fin,  and  an  apprehenfion  of  deferved  wrath 
for  pair,  offences  \  Are  finners,  being  acquainted  with 
their  own  hearts,  confeious  of  ftrong  propenfities  to  evil, 
and  of  numerous  criminal  imperfections  attending  their 
beft  performances  ?  they  confider  themfelves  as  altoge- 
ther vile.  Difcerning  nothing  in  their  hearts,  nor  any 
thing  in  their  lives,  which  deferves  the  name  of  holinefs  ; 
but,  on  the  contrary,  much  that  feems  to  mark  them 
out  for  deflruction  ;  they  have  nothing  to  remove  their 
painful  fears,  or  to  relieve  their  burdened  confeiences, 
except  what  the  gofpel  fays  concerning  divine  mercy, 
as  manifeited  in  Jefus  Chriir.  He  being  revealed, 
however,  as  perfectly  fuitable  to  their  wants,  and  as 
completely  free  for  their  acceptance;  they  are  prefented, 
by  fovereign  grace,  with  an  allfufficient  Saviour  for 
their  immediate  dependence.  Confiding  in  the  tefti- 
mony'of  God  as  true,  and  receiving  the  provifion  of 
his  grace  as  a  free  gift;  they  find  relief,  and  enjoy  peace. 
Nor  does  the  comfort  obtained  arife  from  reflecting  on 
the  manner  in  which  they  believe,   but  from  that  grace 


2°8  PRACTICAL  TENDENCIES 

which  the  gofpel  reveals,  andrfrom  the  allfyfficiemy   of 
Jefus  in  whom  they  truft. 

I*  »  of  great  importance  to  the  real  Chriftian,  in  times 
of  Spiritual  darknefs  and of  difcouragement.  Has  he,  by 
the  power  of  indwelling  fin,  or  through  the  force  of 
Satan's  temptations,  loft  that  peace  which  arifes  from  a 
view  of  intereft  in  Jefus  Chrift  ?  Is  he  incapable  of 
approaching  God  with  a  filial  confidence,  crying,  Abba 
Father  P  he  recurs  to  this  truth,  as  the  firft  fpring  of  his 
encouragement,  and,  under  the  chara&er  of  a  Jinner, 
applies  to  Chrift  afrefh.  It  being  fixld  in  his  mind,  as 
a  leading  principle  of  revealed  truth,  that  the  moft 
ungodly  are  authorifed  to  believe  in  Jefus  ;  and  that  no 
degree  of  previous  holinefs  is  necefTary  for  that  purpofe  ; 
he  cannot,  even  in  his  worft  condition,  but  confider 
himfelf  as  within  the  verge  of  that  encouragement.  As, 
therefore,  it  is  by  faith  in  Chrift  that  he  derives  hope  ; 
and  as,  under  the  influence  of  hope,  fpiritua4-erideavour$ 
are  excited  ;  fo,  in  this  procedure,  not  only  peace  of 
confcience,  but  prayer  and  watchfulnefs,  brotherly  love 
and  felf-denial,  communion  with  God  and  heavenly 
mindednefs,  are  promoted. 

I3effdes,  under  the  practical  influence  of  this  principle, 
he  will  not  be  fo  liable  to  deceive  himfelf,  with  regard 
to  his  real  ftate  in  the  fight  of  God  ;  by  inferring  his 
regeneration  from  any  religious  impulfes  which  he  has  felt,  1 1 


OF    THE     DOCTRINE.  2CO. 

or  from  any  ftarts  of  devotional  affection  which  he  may 
experience.  No:  he  will  be  difpofed  to  form  a  conclu- 
fion,  refpecting  his  general  character,  in  the  eftimate  of 
Omnifcience,  from  the  habitual  regard  which  he  pays, 
to  the  atonement,  the  authority,  and  the  example,  of 
Jefus  Chrift.  For  though  it  muft  be  admitted,  that 
every  real  Chriftian  is  led  by  the  Spirit  of  God*;  and 
though,  by  the  word  of  truth,  that  divine.  Agent  produce, 
excite,  and  maintain  devout  affections  in  the  foul ;  yet 
we  ought  never  to  confider  fubftantial  evidence  of  true 
godlinefs,  as  arifing  from  fecret  impulfes,  however 
ftrong ;  nor  from  tranfient  flames  of  religious  affection, 
be  they  ever  fo  high :  but  from  the  general  frame  of  the 
heart,  refpecting  the  glorious  God,  as  revealing  himfelf 
in  Jefus  Chrift. 

//  is  of  great  moment  in  the  Chriftian' s  daily  ivalk  tvith 
God.  The  reafon  is,  it  has  a  powerful  tendency  to 
promote  an  habitual  regard  to  the  word  of  grace  and  the 
atonement  of  Chrift,  as  the  only  fource  of  fpiritual 
peace.  The  Chriftian,  being  confcious  of  daily  con- 
tracting frefh  guilt,  confidering  his  tranfgreflions,  and 
his  numerous  imperfections  in  religious  duty,  as  attended 
with  peculiar  aggravations,  arifing  from  his  knowledge 
of  the  divine  will,  the  blelTings  he  enjoys,  the  profeiTion 
he  makes,  and  the  character  he  bears  j  it  is  only  by  an 

*  Rom.  viii.  14. 
R  2 


210  PRACTICAL  TENDENCIES 

habitual  dependence  on  the  atonement  of  Chrifl,  that 
peace  is  maintained  in  his  confcience,  and  that  he  feels 
the  operation  of  evangelical  motives  to  obedience.  This, 
if  I  miftake  not,  is  perfectly  congenial  to  that  grand 
maxim  of  Infpiration  ;  The  jujljhall  live  by  faith  *  : 
fhall  derive  all  his  peace,  and  perform  all  his  obedience, 
through  faith  in  the  atoning  blood,  the  gracious  doctrines, 
the  precious  promifes,  and  the  fuperintending  Provi- 
dence f,  of  Jefus  Chrifl:  J. 

//  leads  to^  holy  obedience,  andfurnijhes  with  cogent  mo- 
tives to  the  performance  of  it.  Paul,  when  exhorting 
fervants  to  adorn  the  doclrine  of  God  our  Saviour,  fays  ; 
The  grace  of  God  that  bringeth  fahation  hath  appeared  to 
all  men,  without  exception,  as  to  national  diftindtion, 
or  moral  character  ;  teaching  us  that,  denying  ungodlinefs 
and  worldly  lujls,  ivejhould  live  foberly,  righteoujly,  and 


*  Hab.  ii.  4.     Rom.  i.  17.     Gal.  iii.  II.     ii.  so. 

f  Matt  xxviii.   18.       Eph.  i.  %%.       1  John  v.  4.       Heb.  xi. 

pajfim. 

\  The  following  words  of  Calvin  deferve  regard.  '  Fidei 
4  fundamentum  facimus  gratuitum  promiflionem,  quod  in  ipla 
'  proprie,  fides  confiftat.  Tametfi  enim  Deum  per  omnia  vera- 
c  cem  effe  ftatuat,  five  jubeat,  five  prohibeat ;  five  promittat, 
'  five  minetur,  juffa  etiam  ejus  obedienter  excipiat,  interdi&a 
'  obfervet,  ad  minas  animadvertat ;  proprie  tamen  a  promiflione 
*  hie  1  pit,  in  ipfa  conjlat,  in  ipfam  dejinit.  Vitam  enim  in  Deo 
4  quaerit,  qure  non  in  mandatis,  aut  poenarum  edictis,  fed  mife- 
4  ricordias  promiffione  reperitur,  eaque  nanvnh gratujta  ;  quoniam 
«  conditionalis,  qua  ad  opera  noftra  remittimur,  non  aliter  vitam 


OF    THE    DOCTRINE.  211 


godly ,  in  this  prefent  world  *.  On  this  very  interesting 
paflage,  Mr.  Hervey  thus  paraphrafes  and  remarks: 
'  The  grace  of  God;  his  infinitely  free  favour, — which 

*  fcorns   to  be  fhackled  with  conditions,  or  meanly  de- 

*  pendent  on  human  endeavours — This  grace,  requiring 
'  nothing  of  the  creature,  but  bringing  f ah  ationy  fpiritual 

*  and  eternal  falvation,  finifhed  by  the  incarnate  Creator, 

*  and  free  for  the  chiefeft  of  finners.  This  grace,  being 
1  revealed  in  the  gofpel,  being  difcerned  by  faith,  and 
'  thus  appearing  in  luftre,  and  with  power,  to  all  men — 

*  To  men  of  every  rank,  every  age,  every  character ; 

*  making  no  difference  between  the  fervant  and  his 
'  matter;  between  the  ruddy  (tripling  and  the  hoary  fire  ; 
'  between  the  vile  proflitute  and  the  chafte  veftal ;  but 

*  opening  its  inexhauftible  ftores,  to  be  received  by  one 

*  as  well  as  the  other — This  grace,  does  what  ?  Caufe 
4  Antinomianifm,  or  practical  ungodlinefs,  to  come  in 

*  with  a  full  tide  ?  Quite  the  reverfe.   It  repreffes  it  like 

*  an  immoveable  barrier.  It  teaches  us  to  deny,  to  re- 
'  nounce  ungodlinefs,  all  ungodlinefs :  not  only  external, 
'  grofs  abominations,  but  worldly  lufli  alfo  ;  every  vici- 
'  ous  inclination,  and  every  irregular  defire.  Farther,  it 


«  promittit,  quam  fi  perfpickmus  efle  in  nobis  fitam.  Ergo, 
'  nifi  fidem  tremere  ac  vacillare  volumus,  illam  falutis  promiflione 
1  fulfiamus  oportet :  quae  a  Domino  ultro  ac  liberaliter,  potiuf- 
4  que  miferise  noftra  quam  dignitatis  refpe&u  offeratur.'  Injlitut. 
L.  III.  Chap.  ii.  §  29. 
*  Titus  ii.  II,  12. 


212  PRACTICAL  TENDENCIES 

4  teaches  us  to  live  foberly,  with  regard  to  ourfelves  ; 
4  righteoujly,  towards  our  neighbours  ;  and  godly  to  our 

*  Creator. 

4  The  original  word  is  particularly  beautiful  andfigni- 

*  ficant.      It  is  not  Tetcrat/,  prefcribeth,  by  way  of  rule  ; 

*  nor  t7riT*<r9-a9  enjoineth,  by  way  of  authority  ;  but  **>- 
4  ftuwo-et,  teacheth,  by  way  of  inftruction  ;  pointeth  out 
4  the  effectual  method  of  obeying  the  precepts,  and  con- 
4  forming  to  the  rule.  A  tyrant  may  command  his 
1  flave  to  write,  or  make  a  profciency  in  writing. 
4  A  kind  tutor  forms  him  to  it ;  mows  him  how  to  do 
4  it ;  and  renders  what  would  otherwife  be  an  irkfome, 
4  perhaps,  an  impracticable  tafk,  both  eafy  and  pleafant. 
4  So  this  grace,  clearly  manifefted  in  the  underft anding, 
4  and  cordially  apprehended  by  the  will,  renders  every 
4  duty  of  holinefs  both  practicable  and  pleafant  :  it  gives 
4  us  a  heart,  and  a  hand,  and  ability,  to  exercife  our- 
4  felves  unto  univerfal  godlinefs  **' 

Dr.  Owen,  when  directing  tinners  to  regard  that 
forgivenefs  which  is  with  God,  as  the  firft  fource  of  their 
encouragement,  fays  ;  4  This  is  the  only  way  and  means 
4  to  enable  you  to  obedience,  and  to  render  what  you 
4  do  therein  acceptable  unto  God.  It  may  be,  that  fome 
4  of  you  are  under  the  power  of  convictions,  and  have 

*  Eleven  Letters  to  Mr.  J.  Weslzy,  p.  179,  180. 


OF    THE    DOCTRINE.  2  I  3 

1  made  engagements   unto   God  to  live  unto  him,  to 

*  keep  yourfelves  from  fin,  and  to  follow  after  holinefs. 
'  It  may  be,  you  have  done  fo  in  afflictions,  dangers, 
1  fickneiTes,  or  upon  the  receipt  of  mercies :  but  yet  you 

*  find  that  you  cannot  come  unto  any  {lability,  or  confif- 

*  tency,  in   your  courfe.       You  break  with   God  and 

*  your  own  fouls,  which  fills  you  with  new  difquietments; 

*  or  elfe  hardens  you,  and  makes  you  fecure  and  negli- 
'  gent :  fo  that  you  return  unto  your  purpofes  no  oftener, 

*  than  your  convictions,  or  afflictions,  befal  you  anew. 

*  This  condition  is  ruinous  and  pernicious,  which  nothing 
'  can  deliver  you  from,  but  this  clofing  with  forgivenefs. 
'  For,  all  that  you  do  without  this,  however  it  may 
«  pleafe  your  minds,  or  eafe  your  confciences,  is  not  at 
'  all  accepted  with  God.      Unlefs  this  foundation  be 

*  laid,  all  that  you  do  is  loft.  All  your  prayers,  all 
'  your  duties,  all  your  amendments,  are  an  abomination 

*  to  the  Lord.  Until  peace  is  made  with  him,  they  are 
'  but  the  acts  of  enemies,  which  he  defpifeth  and  abhor- 

*  reth.      You  run,   it  may  be,  earneftly ;  but  you  run 

*  out  of  the  way  :  you  drive,  but  not  lawfully,  and  (hall 

*  never  receive  the  crown.  True  gofpel  obedience  is 
«  the  fruit  of  the  faith  of  forgivenefs.  Whatever  you 
1  do  without  it,  is  but  a  building  without  a  foundation  ; 
«  a  caftle  in  the  air.  You  may  fee  the  order  of  gofpel 
«  obedience,  Eph.  ii.  7 — 10.     The  foundation  mud  be 

*  laid  in  grace;  riches  of  grace,  by  Chrift,  in  the  free 
«  pardon  and  forgivenefs  of  fin.     From  hence  mufl  the 


214  PRACTICAL  TENDENCIES 

'  works  of  obedience  proceed,  if  you  would  have  them 
'  to  be  of  God's  appointment,  or  find  acceptance  with 
'  him.  Without  this,  God  will  fay  of  all  your  fervices, 
f  worfhip,  obedience,  as  he  did  to  the  Ifraelites  of  old, 
'  (Amos  v.  21 — 25.)  /  defpife  all;  rejecl  it  all:  it  is 
'  not  to  him,  nor  to  his  glory.  Now,  if  you  are  under 
'  convictions  of  any  fort,  there  is  nothing  you  more 

*  value,  nothing  you  more  place  your  confidence  in, 
'  than  your  duties  :  your  repentance,  your  amendment : 
'  what  you  do,  and  what  in  good  time  you  will  be.     Is 

*  it  nothing  unto  you,  to  lofe  all  your  hopes  and  all  your 
'  expectations,  which  you  have  from  hence  ?  To  have 
'  no  other  reception  with  God,  than  if  all  this  time  you 

*  had  been  wallowing  in  your  fins  and  lufts  ?    Yet  thus 

*  it  is  with  you,  if  you  have  not  begun  with  God  on 
'  his  own  terms  ;  if  you  have  not  received  the  atonement, 
«'in  the  blood  of  his  Son  ;  if  you  are  not  made  partakers 
4  of  forgivenefs  ;  if  your  perfons  are  not  pardoned,    all 

*  your  duties  are  accurfed, 

'  This  alone  will  give  you  fuch  motives  and  encou- 
4  ragements  unto  obedience,  as  will  give  you  life, 
«  alacrity,  and  delight  in  it.  You  perform  duties,  ab- 
«  (rain  from  fins  ;  but  with  heavinefs,  fear,  and  in  bon. 

*  dage.  Could  you  do  as  well  without  them,  as  with 
4  them  ;  would  confcience  be  quiet,  and  hope  of  eter- 
'  nity  hold  out ;  you  would  omit  them  forever.  This 
4  makes  all  your  obedience  burdenfome ;  and  you  cry 


OF    THE    DOCTRINE.  21$ 

*  out  in  your  thoughts,  with  him  in  the  Prophet ; 
'  Behold,  what  a  <wenrlnefs  it  is  !  The  fervice  of  God  is 
'  the  only  drudgery  of  your  lives  ;  which  you  dare  not 

*  omit,  and  delight  not  to  perform.  From  this  wretched 
'  and  curfed  frame,  there  is  nothing  that  can  deliver  you 

*  but  this  clofing  with  forgivcnefs.     This  will  give  you 

*  fuch   motives,    fuch  encouragements,  as   will  greatly 

*  influence  your  hearts  and  fouls.     It  will  give  you  free- 

*  dom,  liberty,  delight  and  cheerfulnefs,  in  all  duties 
'  of  gofpel  obedience.  You  will  find  a  conftraining 
t  power  in  the  love  of  Chrift  therein  :  a  freedom  from 

*  bondage,  when  the  Son  truly  hath  made  you  free. 
4  Faith  and  love   will  work  genuinely  and  naturally  in 

*  your  fpirits  ;  and  that  which  was  your  greatefl  burden, 

*  will    become    your   chiefeft  joy.       (2   Cor.   vii.    1.) 

*  Thoughts  of  the  love  of  God,  of  the  blood  of  Chriit, 
«  or  the  Covenant    of  Grace,  and  fenfe   of  pardon  in 

*  them,  will  enlarge  your  hearts,  and  fweeten   all  your 

*  duties.  You  will  find  a  new  life,  a  new  pleafure,  a 
<  new  fatisfa<5Hon,  in  all  that  you  do  *.' 

It  it  peqfeclly  confijlent  with  the  necejfity  of  true  holinefs, 
to  confitute  the  Chrijlian  character,  and  to  evidence  the 
Chrijlian  faith.  Does  any  one  afk,  What  is  my  warrant 
for  believing  in  Jefus  Chrill  ?  The  anfwer  is,  Not  any 
thing  done  by  you,  not  any  thing  wrought  in  you ;  but 

*    On  the  Hundred  and  Thirtieth  Pfalm,  p.    262,263,  264. 


2l6  PRACTICAL  TENDENCIES 

the  word  of  grace,  or  the  tefHmony  of  God  concerning 
Jefus. — If  the  queftion  be,  What  is  the  evidence  of  my 
having  believed  in  Chrift,  as  jufUfying  the  ungodly  ? 
regard  mufl  be  had  to  the  prevailing  turn  of  your  heart, 
refpecting  the  riches  of  his  grace,  the  allfufficiency  of 
his  work,  and  the  plenitude  of  his  authority  :  an  habi- 
tual approbation  of  which,  conftitues  evidence  to  a  per- 
fon's  own  confcience  of  real  faith  in  him. — If  the  quef- 
tion be,  What  is  neceffary  to  render  a  profejfion  of  that 
faith  credible  to  others  ?  then  the  anfwer  is,  As  faith 
worketh  by  love,  and  as  faith  without  works  is  dead;  fo 
a  profeffion  of  faith  in  Jefus,  not  attended  with  fruits  of 
love  to  his  name,  is  entirely  vain  :  and  all  pretences  of 
love  to  Chrift,  without  obedience  to  his  commands,  are 
equally  futile.  For  thus  it  is  written,  If  ye  love  me,  keep 
my  commandments — He  that  hath  my  commandments  and 
keepeth  them,  he  it  is  that  loveth  me — If  any  man  love  me, 
he  will  keep  my  words — He  that  loveth  me  not,  keepeth 
not  my  fayings — This  is  the  love  of  God,  that  we  keep  his 
commandments — This  is  love,  that  we  walk  after  his  com- 
mandments— He  that  faith,  I  know  him,  and  keepeth  not 
his  commandments,  is  a  liar,  and  the  truth  is  not  in  him*. 
— Carefully  to  diftinguifh,  between  that  which  authorifes 
our  believing  in  Jefus,  and  that  which  evidences  our 
faith  in  him,  is  of  the  higheft  importance.      Becaufe, 

*  John  xiv.   15,   21,   23,  24.       I    John  v.  3.      2  Joho  6. 
I  John  ii.  4'. 


OF    THE    DOCTRINE.  217 

maintaining  that  holinefs  is  previoufly  neceflary  to  the 
former,  favours  of  felfrighteoufnefs,  intrenches  on  the 
honours  of  divine  grace,  and  embarrafles  the  awakened 
confcience:  while  it  is  evident,  that  a  denial  of  its  utility, 
refpecling  the  latter,  contradicts  the  affeitions  of  Tnfpi- 
ration,  verges  upon  licentioufnefs,  and  tends  to  Antino- 
mianifm. 

Relative  to  thefe  particulars,  to  fome  articles  of 
ChriiKan  experience,  and  to  the  (late  of  unconverted 
finners  ;  I  mall  conclude  the  whole  with  various  extracts 
from  Dr.  Owen.     Thus,  then,  that  judicious  Author: 

*  Our  foundation  in  dealing  with  God,  is  Chrifl:  alone; 

*  mere  grace,    and  pardon   in  him.       Our  building  is  in 

*  and  by  holinefs  and  obedience  ;  as  the  fruits  of  that 

*  faith  by  which  we  have  received  the  atonement.  And 
1  great  miftakes  there  are  in  this  matter,  which  bring 
'  great  intanglements  on  the  fouls  of  men.     Some  are 

*  all  their  days  laying  the  foundation,  and  are  never  able 

*  to  build  upon  it,  unto  any  comfort  to  themfelves,  or 
'  ufefulnefs  to  others  :  and  the  reafon  is,  becaufe  they 
«  will  be  mixing  with  the  foundation  (tones,  that  are  fit 

*  only  for  the  following  building.     They  will  be  bring- 

*  ing  their  obedience,   duties,    mortification  of  fin,  and 

*  the  like,  unto  the  foundation.  Thefe  are  precious 
<  ftones  to  build  with,  but  unmeet  to  be  firft  laid  to 
1  bear  upon  them  the  whole  weight  of  the  building.  The 
«  foundation  is  to  be  laid,  as  was  faid,   in   mere  grace, 

S 


2I$  PRACTICAL  TENDENCIES 

<  mercy,  pardon  in  the  blood  of  Chrift.     This  the  foul 

*  is  to  accept  of,  and  to  reft  in,  merely  as  it  is  grace; 
'  without  the  confederation  of  any  thing  in  itfelf,  but 
'  that  it  is  finful  and  obnoxious  unto  ruin.  This  it  finds 
s  a  difficulty  in,  and  would  gladly  have  fomething  of 
'  its  own  to  mix  with  it.  It  cannot  tell  how  to  fix-thefe 
1  foundation  (rones,   without   forae   cement  of  its  own 

*  endeavours  and  duty  :  and  becaufe  thefe  things  will 
4  not  mix,  they  fpend  a  fruitlefs  labour  about  it  all  their 
4  days.  But,  if  the  foundation  be  of  grace,  it  is  not  at 
'  all  of  works:  for,  otherw/fe,  grace  is  no  more  grace. 
'  If  any  thing  of  our  own  be  mixed  with  grace  in  this 
1  matter,  it  utterly  deftroys  the  nature  of  grace;  which, 
'  if  it  be  not  alone,  it  is  not  at  all.  But  doth  not  this 
'  tend  to  licentioufnefs?  Doth  not  this  render  obedience, 

*  holinefs,  duties,  mortification  of  fin,  and  good  works, 
'  needlefs  ?  God  forbid  !   yea,   this  is  the  only  way  to 

*  order  them  aright  unto  the  glory  of  God.      Have  we 

*  nothing  to  do,  but  to  lay  the  foundation  ?  yes,  all  our 
'  days   we  are  to  build  upon  it,    v/hen   it  is  furely  and 

*  firmly  laid.      And  thefe  are  the  means  and  ways  of 

*  our  edification.       This,  then,   is  the  foul  to  do,  who 

*  would  come  to  peace  and  fettlement.  Let  it  let  go 
'  all  former  endeavours,  if  it  have  been  engaged  unto 
'  any  of  that  kind:  and  let  it  alone  receive,  admit  of,  and 
'  adhere  to  mere  grace,  mercy,  and  pardon;  with  a  full 
4  fenfe  that,  in  its  felf,  it  hath  nothing  for  which  it 
'  mould  have  an  interefl  in  them,  but  that  all  is  of  mere 


OF    THE    DOCTRINE.  2  i  O 

«  grace,  through  Jefus  Chiifr.       Other  foundation  can  no 

*  man  lay.      Depart  not  hence,   until  this  work  be  well  ' 
'  over.       Surceafe  not  an  earned  endeavour  with  your 

«  own  hearts,  to  acquiofce  in  this  righteoufnefs  of  God, 
1  and  to  bring  your  fouls  unto  a  comfortable  perluafion 
'  that  God,  for  Chr'ijl  his  faLe,   hath  freely  forgiven  you 

*  all  your  fins.       S'.ir  not  hence,  until  this   be  effe&ed. 

*  If  you  have  been  engaged  in  another  way ;   that  is,  to 

*  feek  for  an  interefr.  in  the  pardon  of  fin,  by  fome  endea- 

*  vours  of  your  own  ;  it  is  not  unlikely  but  you  are  filled 

*  with  the  fiuit  of  your  own  doings  :   that  is,   that  you 

*  go  on  with  all  kind  of  uncertainties,  and  without  any 
'  kind  of  conftant  peace.       Return,  then,  again  hither  : 

*  bring  this  foundation  work  to  a  bleffed  ifTue  in  the 
»  blood  of  Chrift  ;  and,  when  that  is  done,  up  and  be 
'  doing. 

'  You  know  how  fatal  and  ruinous  it  is,   for  fouls  to 
'  abufe  the  grace  of  God,   and  the  apprehenfion  of  the 

*  pardon  of  fins,  in  the  courfe  of  their  obedience  to 
'  countenance  themfelves  in  fin,  or  the  negligence  of 
'  any  duty.      This   is  to  turn  the   grace   of  God  into 

*  wantonnefs,  as  we  have  elfewhere  at   large  declared. 

*  And  it  is  no  lefs  pernicious,  to  bring  the  duties  of  our 
'  obedience;  any  referves  for  them;  any  hopes  about 
'  them,  into  the  matter  of  pardon  and  forgivenefs,  as 
'  we  are  to  receive  them  from  God.  But  thefe  things,  as 
<  they  are  diftind  in  themfelves,  fo  they  mud  be  diftinctly 


220  PRACTICAL  TENDENCIES 

s  managed  in  the  foul  :  and   the  confounding  of  them, 

*  is  that  which  difturbs  the  peace,  and  weakens  the 
'  obedience   of  many.       In  a  confufed   manner,   they 

*  labour  to  keep  up  a  life  of  grace  and  duty  ;  which  will 

*  be,  in  their  places,  conjoined,  but  not  mixed  or  com- 
'  pounded.  Firft,  to  take  up  mercy,  pardon  and  for- 
'  givenefs,  abfolutely  on  the  account  of  Chrift;  and  then 

*  to  yield  all  obedience  in  the  Jlrength  of  Chrift,  and 
1  for  the  love  of  Chrift,  is  the  life  of  a  believer*.' 

f  They   that   believe  forgivenefs   in    a  due    manner, 

*  believe   it   for  the  ends   and  purpofes  for  which  it  is 

*  revealed  of  God — If  God  reveals  any  thing  for  one 
1  end  and  purpofe,  and  men  ufe  it  quite  unto  another; 
i  they  do  not  receive  the   word  of  God,    nor  believe 

*  the  thing  revealed,   but  fteal   the  word,  and  delude 

*  their  own  fouls.  Let  us  then  weigh,  to  what  end 
'  and  purpofes   this   forgivenefs  was  firft   revealed  by 

*  God  ;  for  which  alfo  its  manifeftation  is  ftill  continued 
'  in  the  gofpel.  We  have  fhewed  before,  who  it  was 
■  to  whom  this  revelation  was  made,  and  what  condi- 
1  tion  he  was  in,  when  firft  it  was  made  unto  him.      A 

*  loft,  wretched  creature,  without  hope  or  help,  he  was: 

*  how  he  mould  come  to  obtain  acceptance  with  God,' 
«  he  knew  not.      God  reveals  forgivenefs  unto  him,  by 

*  Chrift,  to  be  his  all.     The  intention  of  God  in  it  was, 

*    Gn  the  Hundred  and  Thirtieth  Pfalm,  p.  300,  30I,  30a. 


Or    THE    DOCTRINE.  221 

*  that  a  Tinner's  all  fhould  be  of  grace.    (Rom.  xi.  6.) 

*  If  any  thing  be  added  unto  it,  for  the  fame  end  and 

*  purpofe,  then  grace  is  no  more  grace.  Again,  God 
'  intended  it  as  a  new  foundation  of  obedience,  of  love, 
1  and  thankfulnefs.  That  men  mould  love,  becaufe  for- 
'  given ;    and   be   holy)  becaufe    pardoned,   as  I   have 

*  fhewed  before  ;  that  it  might  be  the  righteoufnefs  of 
'  a  finner,  and  a  fpring  of  new  obedience  in  him,  all  to 

*  the  praife  of  grace,  were  God's  ends  in  its  revelation  *.' 

'  Self-condemnation  and   abhorrency    do   very  well 
'  confift  with  gofpel  judication  and  peace.      Some  men 

*  have  no  peace,  becaufe  they  have  that,  without  which 

*  it  is  impoffible  they  mould  have  peace.      Becaufe  they 

*  cannot  but  condemn  themfelves,  they  cannot  entertain 

*  a  fenfe  that  God  doth  acquit  them.  But  this  is  the 
'  myftery  of  the   gofpel,  which  unbelief  is   a  ftranger 

*  unto.      Nothing  but  faith  can   give    a  real  fubfiftence 

*  unto  thefe  things,  in  the  fame  foul,  and  the  fame  time, 
'  It  is  eafy  to  learn  the  notion  of  it,  but  it  is  not  eafy  to 
'  experience   the  power  of  it.      For  a  man  to  have  a 

*  fight  of  that  within  him,  which  would  condemn  him, 

*  for  which  he  is  troubled ;  and,  at  the  fame  time,  to 
4  have  adifcovery  of  that  without  him,  which  will  juftify 

*  him,  and  to  rejoice  therein  ;  is  that  which  he  is  not 
'  led  unto,  but  by  faith  in   the   myftery  of  the  gofpel. 

*    On  the  Hundred  and  Thirtieth  Pfalm,  p.  239. 
S     2 


222  PRACTICAL  TENDENCIES 

'  We   are  now  under  a  law  for  jtijllficatlon,  which  ex- 

*  eludes  all  boafting,  Rom.  iii.  27.  So  that  though  we 
'  have  joy  enough  in  another,  yet  we  may  have,  we 
'  always  have,  fufficient  caufe  of  humiliation  in  ourfelves. 
'  The  gofpel   will  teach  a  man  to  feel  fin,  and  believe 

*  righteoufnefs,    at  the   fame    time.     Faith  will  carry 

*  heaven  in  one   hand,  and  hell  in  the  other  ;  mewing 

*  the  one  deferved,  the  other  purchafed.     A  man   may 

*  fee  enough  of  his  own  fin  and  folly,  to  bring  Gehen- 
'  nam  e  Ccelo,  a  hell  of  wrath  out  of  heaven  ;   and  yet 

*  fee  Chrift  bring  Ccelum  ex  Inferno,  a  heaven  of  bleffed- 
'  nefs  out  of  an  hell  of  punifhment.  And  thefe  muft 
'  needs  produce  very  diverfe,  yea  contrary  effects  and 
'  operations  in  the  foul  :  and  he  who  knows  not  how  to 
'  aflign   them    their    proper  duties,    and  feafons,    muft 

*  needs  be  perplexed.  The  work  of  felf-condemnation, 
'  then,  v/hich  men  in  thefe  [painful  exercifes]  cannot 
'  but  abound  with,  is,  in  the  difpofition  of  the  Covenant 

*  of  Grace,  no  way  inconfiftent  with,  nor  unfuited  unto, 

*  justification,  and  the  enjoyment  of  peace,  in  the  fenfe 

*  of  it.  There  may  be  a  deep  fenfe  of  fin,  on  other 
'  confiderations  befides  Bell.  David  was  never  more 
'  humbled  for  fin,  than  when  Nathan  told  him  it  was 

*  forgiven  :  and  there  may  be  a  view  of  hell,  as  deferved; 

*  which  yet  the  foul  may  know  itfelf  freed  from,  as  to 

*  the  ijfue — A  deep  fenfe  of  the  evil  of  fin,  of  the  gui!t 
.  *  of  [a]  man's  own  fin,  is  no  way  inconfiflent  with  gof- 

*  pel  afTurance  of  acceptance  with  God  through  Chrifr^ 


OF    THE    DOCTRINE.  223 

«  and  of  forgivenefs  in  him.  By  a  fenfe  of  the  guilt  of 
'  fin,  I  underftand  two  things  ;  a  clear  conviction  of  fin, 

*  by  the  Holy  Ghoft  faying  unto  the  foul,  Thou  art  the 
'  man:  and  a  fenfe  of  the   difpleafure    of  God,   or  the 

*  wrath  due  to  fin,  according  to  the  fentence  of  the  law 
'  — Deep  forrow  for  fin  is  confident  with  aflurance  of 
'  forgivenefs  :  yea,  it  is  a  great   means  of  prefervation 

*  of  it.      Godly   forrow,    mourning,  humiliation,  con- 

*  tritenefs  of  fpirit,  are  no  lefs  gofpel  graces,  and  fruits 

*  of  the  Holy  Ghoft,  than  faith  itfelf;  and  fo  are  con- 

*  fiftent  with  the  highefl:  flourifhings  of  faith  whatever. 
*■  It  is  the  work  of  heaven  itfelf  and  not  of  the  ajfurance 

'  of  it,  to  wipe  all  tears  from  our  eyes — Sorrow,  abfo- 
1  lutely  exclufive  of  the  faith  of  forgivenefs,  is  legal,  and 
«  tendeth  to  death.  AfTurance,  abfolutely  exclufive  of 
1  godly  forrow,  is  preemption,  and  not  a perfuofion  from 

*  him  that  calleth  us.      But,  gofpel-forrow,  and  gofpel- 

*  affurance,  may  well  dwell  in  the  fame  breaft,  at  the 

*  fame  time.     Indeed,  as  in  all  worldly  joys  there  is  a 

■  fecret  wound  ;  fo,  in  all  godly  forrow  and  mourning, 
«  confidered  in  itfelf,  there  is  a  fecret  joy  and  refrefh- 
1  ment.      Hence  it  doth   not  wither   and   dry   up,  but 

■  rather  enlarge,  open,  and  fweeten  the  heart.  I  am  ' 
'  perfuaded,    that,    generally,  they    mourn    mojl     who 

'  have  mojl  ajfurance.  All  true,  gofpel  mourners,  will 
«  be  found  to  have  the  root  of  affurance  fo  grafted  in  them, 
1  that,  in  its   proper  feafon  (a  time  of  trouble)  it  will 

*  undoubtedly  flourifh. 


224  PRACTICAL  TENDENCIES 

1  A  deep  fenfe  pf  the  indwelling  power  of  fin,  is  con- 
<  fiftent  with    gofpel  afTurance.       Senfe  of  indwelling 

*  fin   will    caufe    manifold    perplexities   in    the    foul. 

*  Trouble,  difquietments,  forrow,  anguifh  of  heart  ; 
'  exprefling  themfelves  in  fighs,  mourning,  groaning  for 
'  deliverance,  always  attend  it.  To  what  purpofe  do 
*oyou  fpeak,  to  a  foul  hghly  fenfible  of  the  reftlefs  power 
1  of  indwelling  fin,  concerning  ajfurance  P  "  Alas,  faich 
"  he,  I  am  ready  to  perifh  every  moment !  My  lufts 
"  are  ftrong,  active,  reftlefs,  yea  outrageous  :  they  give 
"  me  no  reft,  no  liberty,  and  but  little  fuccefs  do  I 
"  obtain.  Ajfurance  is  for  conquerors  ;  for  them  that 
"  live  at  reft  and  peace.  I  lie  groveling  on  the  ground 
"  all  my  days,  and  muft  needs  be  uncertain  what  will 
M  be  the  iflue." — But  when  fuch  an  one  hath  done  all 

*  he  can,  he  will  not  be  able  to  make  more  woful  com- 

*  plaints  of  this  matter,  than  Paul  hath  done  before  him, 

*  Romans  the  feventh  :  and  yet  he  clofeth  the  dif- 
'  courfe  of  it  v/ith  as  high  an  expreflion  of  ajfurance,  as 

*  any  peifon  needs  to  feek  after  *.  It  is  not  ajfurance, 
c  but  enjoyment,   that  excludes   this  fenfe  and  trouble. 

*  But,  if  men  will  think  they  can   have  no  afTurance, 

*  becaufe  they  have  that,  without  which  it  is  impoffible 
'  they  mould  have  any,  it  is  hard  to  give  them  relief. 
'  A  little  critfe  of  fait  of  the  gofpel,  caft  into  thefe  bitter 
'  waters,  will  make  them  fweet  and  wholefome.     Senfe 

*  Rom.  vii.  24.     viii.  1. 


OF    THE    DOCTRINE.  225 

'  of  the  guilt  of  fin,  may  confiit  with  faith  of  its  pardon 

*  and  forgivenefs  in  the  blood  of  Chrift.  Godly  for- 
'  row  may  dwell  in  the  fame  heart,  and  the  fame  time, 
'  with  joy  in  the  Holy  Gho(t :  and  groaning  after  deli- 
'  verance  from  the  power  of  fin,  with  a  gracious  per- 
'  fuafion,  that  Jin  Jhall not  have  dominion  over  us,  becaufe 
'  we  are  not  under  the  law,  but  under  grace*.' 

1  Known  holinefs,  is  apt  to  degenerate  into  felfrighte- 

*  oufnefs.  What  God  gives  us,  on  the  account  of 
i  fanclification,   we  are   ready  enough  to  reckon  on    the 

*  fcore  of ' jujlification.      It  is  a  hard  thing  to  feel  grace, 

*  and  to  believe  as  if  there  were  none.      We   have  fo 

*  much  of  the  Pharifee  in  us,  by  nature,  that  it  is  fome- 
'  times  well  that  our  good  is  hid  from  us.  We  are 
'  ready  to  take  our  corn  and  wine,  and  beftow  them  on 
1  other  lovers.     Were  there  not  in  our  hearts  nfpiritu- 

*  ally  fenfible  principle  of  corruption  ;  and  in  our  duties 
'  a  difcernible  mixture  of  felf;  it  would  be  impoilible  we 

*  ihould  walk  fo  humbly  with  God   in  a   Covenant  of 

*  Grace  and  pardoning  mercy.     It  is  a  good  life,  which 

*  is  attended  with  a  faith  of  righteoufnefs,  and  zfenfe  of 
1  corruption — Oftentimes,  holinefs  in  the  heart  is  more 

*  known  by  the  oppofition  that  is  made  there  to  it,  than 
'  by  its  own  prevalent  working  :  the  Spirit's  operation  is 

*  known  by  the  flefh's  oppofition.      We   find  a  man's 

*    Ut  fopra,  p.  279—283. 


226  PRACTICAL  TENDENCIES 

'  ftrength  by  the  burdens  he  carries,   and  not  the  pace 

*  that  he  goes.  0  wretched  man  that  I  am  /  nvhojhall 
1  deliver  me  from  the  bady  of  this  death  ?  is  a  better  evi- 
'  dence  of  grace  and  holinefs,   than,   God  I  thank  thee, 

*  /  am  not  as  other  men.  A  heart  prelTed,  grieved, 
'  burdened,  not  by  ih^ guilt  of  fin  only,  (which  reflects 
'  with  trouble  on  an  awakened  confcience)  but  by  the 
'  clofe   adhering  power    of  indwelling    fin,    tempting, 

*  feducing,  foliciting,  hindering,  captivating,  conceiving, 
«  reftlefsly  difquieting  ;  may  from  thence  have  as  clear  an 
'  evidence  of  holinefs,  as  from  a  delightful  fruit-bearing. 
'  What  is  it  that  is  troubled  and  grieved  in  thee  ?  What 
'  is  it,  that  feems  to  be  almoft  killed  and  deftroyed  ; 
'  that  cries  out,  complains,  longs  for  deliverance  ?  Is  it 

*  not  the  new  creature  ?  Is  it  not  the  principle  of  fpiri- 
'  tual  life,   whereof  thou  art   partaker  ?  I  fpeak  not  of 

*  trouble  and  difquietments  for  finxcommitted ;  nor  of 

*  fears  and  perturbations  of  mind,  left  fin  fhould  break 
«  forth  to  lofs,  fhame,  ruin,  difhonour  ;  nor  of  the  con- 
'  tending  of  a  convinced  confcience,  left*  damnation 
«  mould  enfiie  ;  but  of  the   fpirit  againft  fin,  out  of  a 

*  hatred  and  a  lathing  of  it,  upon  all  the  mixed  confi- 
'  derations  of  love,  grace,  mercy,   fear,   the   beauty  of 

*  holinefs,  excellency  of  communion  with  God,  that  are 
'  propofed  in  the  gofpel.      If  thou  feemeft  to  thyfelf  to 

*  be  only  pqffive  in  thefe  things  ;   to  do  nothing,  but  to 

*  endure  the  alTaults  of  fin  ;  yet  if  thou  art  fenfible,  and 
<  ftandeft  under  the  ftroke  of  it,  as  under  the  ftroke  of 


OF    THE     DOCTRINE.  ll"] 

'  an  enemy,  there  is  the  root  of  the  matter.  And  as 
'  it  is  thus,  as  to  the  fubftance  and  being  of  holinefs,   fo 

*  it  is  alfo  as  to  the  degrees  of  it.  Degrees  of  holinefs, 
'  aie  to  be  meafured  more  by  oppofition,  than  felf  cpera- 

*  tion.     He  may  have  more  grace  than  another,    who 

*  brings  not  forth  fo  much  fruit  as  the  other  ;  becaufe  he 

*  hath  more  oppofition,  more  temptation :  and  fenfe  of  the 

*  want  of  all,  is  a  great  fign  of '  fomenvhat  in  the  foul — 

*  It  is  certain,  whilft  we  are  in  the  flefh,  our  duties  will 
'  tafte  of  the  vefTel  whence  they  proceed.  Weaknefs, 
'  defilements,  treachery,  hypocrify,  will  attend  them. 

*  To  this  purpofe,  whatever  fome  pretend  to  the  contrary, 
1  is  the  complaint  of  the  church,  Ifa.  Ixiv.  6.  The 
i  charF,  oftentimes,  is  fo  mixed  with  the  wheat,  that 
«  corn  can  fcarce  be  difcerned.  And  this  know,  That  the 

*  more  fpiritual  any  man  is,  the  more  he  fees  of  his  unfpiri- 
i  tualnefs  in  his  fpiritual  duties.  An  outfideperformar.ee 
'  will  faiisfy   an    outfide    Chriftianity.       Job  abhorred 

*  himfelf  mo(t,  when  he  knew  himfelf  beft.     The  clearer 

*  difcoveries  we  have  had  of  God,  the  viler  will  every 
1  thing  of  self  appear.  Nay,  further,  duties  and  per- 
'  formances    are   oftentimes   very    ill  meafured   by    us  ; 

*  and  thofe  feem  to  be^fr/?,    which  indeed  are  lajl ;  and 

*  thofe  to  be  lajl,  which  indeed  are^/f/y?.     I  do  not  doubt 

*  but  a  man,  when  he  hath  had   diftraclions  to  wreftle, 

*  withal  ;  no  outward  advantage  to  further  him  ;  no 
«  extraordinary  provocations  of  hope,  fear,  or  for  row, 
«  on  a  natural  account,  in  his  duty  ;  may  rife  from  his 


228  PRACTICAL  TENDENCIES 

'  knees  with  thoughts  that  he  hath  done  nothing  in  his 
'  duty  but  provoked  God:  when  there  hath  been  more 
'  workings  of  grace,  in  contending  with  the  deadnefs 
'  cafl  on  the  foul  by  the  condition  that  it  is  in  ;  than 
■  when,  by  a  concurrence  of  moved  natural  affections, 
'  and  outward  provocations,  a  frame  hath  been  raifed 
'  that  hath,  to  the  party  himfelf,  feemed  to  reach  hea- 
'  ven  :  fo  that,  it  may  be,  this  perplexity  about  duties, 

*  is  nothing  but  what  is  common  to  the  people  of  God, 
'  and  which  ought  to  be  no  obftruction  to  peace  and 
'  fettlement  *.' 

'  Take  heed  of  fpending  time  in  complaints,  when 
<  vigorous  actings  of  grace  are  your  duty.     Fruitlefs  and 

*  heartlefs  complaints,  bemoanings  of  themfelves  and 
«  their  condition,  is  the  fubftance  of  the  profeffion  that 

*  fome  make.  If  they  can  object  againit  themfelves,  and 
1  form  complaints  out  of  their  conditions,  they  fuppofe 
«  they  have  done  their  duty.      I  have  known  fome  who 

*  have  fpent  a  good  part  of  their  time,  in  going  up  and 
«  down  from  one  to  another  with  their  objections  and 
«  complaints.  Thefe  things  are  contrary  to  the  life  of 
<:faith — Yet  fome,  I  fear,  may  pleafe  themfelves  in  fuch 

*  a  courfe,  as  if  it  had  fomewhat  of  em'mency  in  religion 
«  in  it.     Others,  it  may  be,  drive  the  fame  trade  in  their 

*  thoughts,  although  they  make   not,  outwardly,    fuch 

*    On  the  Hundred  Thirtieth  Pfalm,  p.  343,  544.  345- 


OF    THE     DOCTRINE.  22 

*  complaints.  They  are  converfant,  for  the  mofl  part, 
■  with  heartlefs  defpondings  :  and,  in  fome,  they  are 
«  multiplied  by  their  natural  confiUations,  or  diflcmpers. 
1  Examples  of  this  kind  occur  unto  us  every  day — We 
1  muft  fay,   then,    unto  fuch  heartlefs  complainers,  as 

*  God  did  to  Jofhua,  Get  you  up :   why  lie  you  thus  upon 

*  your  faces  P  Do  you  think  to  mend  your  condition  by 
1  tui/hing  it  better,  or  complaining  it  is  fo  bad  ?  Are 
1  your  complaints  of  want  of  an  intereft  in  forgivenefs, 
1  a  fan c"Hfied  means  to  obtain  it  ?  not  at  all.     You  will 

*  not  deal  fo  with  yourfelves  in  things  natural  or  civil. 
1  In  fuch  things  you  will  take  an  induitrious  courfe  for 

*  a  remedy,  or  for  relief.       In  things    of  the  fmallefr. 

*  importance  in  this  world,  and  unto  this  life,  you  will 
1  not  content  yourfelves  with  ivi/hing  and  complaining. 
1  As  though  induftry,  in  the  ufe  of  natural  means,  for 
'  the  attaining  of  natural  ends,   were  the   ordinance  of 

*  God  ;  and  diligence  in  the  ufe  of  fpiritual  means,  for 

*  the  obtaining   of  fpiritual  ends,  were  not ! — Do  you 

*  ufe  diligence,  ftudy,  endeavours,  all  diligence ;  diligence 
1  at  all  times,  in  all  ways  by  God  appointed  ;  all  manner 
i  of  diligence,  within  and  without,  in  private  and  public, 
'  to  this   end  and  purpofe  ?  Do  you   ftudy,   meditate, 

*  pray,  watch,  fart,  neglect  no  opportunity,  keep  your 
'  hearts,    fearch,   try,    examine  yourfelves,  fly  tempta- 

*  tions,  and  occafions  of  cooling,  deadening,  and  (tilling 

*  grace  ?    Do  thefe  things  abound  in  you  ?    Alas^  you 

*  cannot  do  thus;  you  are  fo  weak,  fo  indifpofed.      But, 

T 


23°  PRACTICAL  TENDENCIES 

<  alas,  you  will  not  ;  you  will  not  part  with  your  eafe  ; 

<  you  will  not  crucify  your  Ms ;  you  will  not  ufe  all 

*  diligence:  but   mufl   come  to  it,    or   be   contented   to 

*  fpend  all  your  days  in  darknefs,  and  to  lie  down  in 
4  forrow. 

*  Thus  do  men  frequently  mifcarry.     Is  it  any  news 

<  for  perfons  to  bewail  the  folly  of  their  nature  and 
'  ways,  in  the  morning  and  evening;  and  yet  fcarce  (land 
4  upon  their  watch  any  part  of  the  day,  or  in  any  occa- 
1  lion  of  the  day  ?    Is  this  giving  all  diligence  ?    Is  this 

*  working  out  our  falvation  with  fear  and  trembling  ? 
«  And   may  we  not  fee    profefTors,  even   indulging  to 

*  themfelves  in  ways  of  vanity,  folly,  wrath,  envy,  floth, 
1  and  the  like  ;  and  yet   complain   at  what  a  lofs  they 

*  are,  how  unquiet,  how  uncertain  ?  God  forbid  it 
1  mould  be  other  wife  with  you  !  or  that  we  mould 
1  endeavour  to  fpeak  peace  unto  you,  in  any  fuch  a 
'  frame  !ATo  hear  of  a  perfon,  that  he  walks  flothfully, 
4  carelefsly,   or   indulgeth  his  corruptions  ;  and  to  find 

*  him  camplaining,  that  he  is  at  a  lofs,  whether  he  have 
4  any  interefr.  in   pardon,  or  no  ;  to   give,   or  tender, 

*  comfort  to  fuch  mourners,  without  a  due  admonition 
1  of  their  duty  to  ufe  diligence,  in  the  ufe  of  means,  for 
'  to  help  on  their  deliverance  out  of  the  condition  wherein 
i  they   are,    is  to  tender  poifon  unto  them — Spiritual 


OF    THE    DOCTRINE.  23I 

*  peace  and  floth,  will  never  dwell  together  in  the  fame 

*  foul  and  confcience*. 

'  Men  living  under  the  profejjion  of  religion,  and  not 

*  experiencing  the  power,  virtue,  and  efficacy  of  it  in 
'  their  hearts  ;  are,  whatever  they  profefs,  very  near  to 
'  Atheifm  ;  or,   at   lead,  expofed  to  great  temptations 

*  thereunto.      If  they  profefs   they   know  God,  but  in 

*  works  deny  him,  they  are  abominable,   and  dij obedient, 

*  and,  unto  every  good  ivori,  reprobate.      Let  fuch  men 

*  lay    afide  tradition   and   cuftom ;    let   them   give   up 

*  themfelves  to  a  free  and  rational  confederation  of  things; 
1  and  they  will  quickly  find  that  all  their  profeflion  is  but 

*  a  miferable  felfdeceiving  ;  and  that,  indeed,  they  be- 
1  lieve  not  one  word  of  the  religion  which  they  profefs. 

*  For,  of  what  their  religion  affirms  to  be  in  themfelves, 
1  they  find  not  any   thing  true,  or  real — He  that  pro- 

*  feffeth  the  gofpel,  avows  that  the  death  of  Chrift  doth 
4  crucify  fin;  that  faith  purifieth  the  heart;  that  the  Holy 

*  Ghoft  quickens,  and  enables  the  foul,  unto  duty  ;  that 

*  God  is  good  and  gracious  unto  all  that  come  unto  him; 

*  that  there  is  precious  communion  to  be  obtained  with 
'  him,  by  Chrifr  ;  that  there  is   great  joy  in  believing. 

*  Thefe  things  are  plainly,  openly,  frequently  infilled  on 
<  in  the  gofpel.      Hence  the  Apoftle  preffeth  men  unto 

*  obedience,  on  the  account  of  them  ;  and,   as  it  were, 

*    Utf«J>ra*jp.  362,  363,  306,  307. 


232  PRACTICAL  TENDENCIES 

'  leaves"  them  at  liberty  from  it,  if  they  were  not  fo. 
'  Philip,  ii.  1,  2.  Now,  if  men  live  long  in  the  pro- 
1  feffion    of  thefe   things,  faying  that   they  are  fo,  but 

*  indeed  find  nothing  of  truth,  rWity,  or  power  in  them ; 

*  have  no  experience  of  the  effects  of  them,  in  their 
'  own  hearts  or  fouls  ;   what  (table  ground  have  they  of 

*  believing  any  thing  elfe  in  thegofpel,  whereof  they  can- 

*  not  have  an  experience?    A   man   profefTeth  that    the 

*  death  ofChrid  will  mortify  fin,  and  fubdue  corruption. 

*  Why  doth  he  believe  it  ?  becaufe  it  is  fo  affirmed  in 
thegofpel.      How,  then,  doth  he   find  it  to  be   fo  ? 

*  Hath   it  this  effect  upon  his   foul,  in  his   own  heart  ? 

*  Not  at  all :  he  finds  no  fuch  thing  in  him.  How, 
'  then,  can  this  man  believe  that  Jefus  Chrift  is  the  Son 
'  of  God,  becaufe  it  is  affirmed  in  the  gofpel  ;  feeing 
4  that  he  finds  no  real  truth  of  that  which  it  affirms  to 
1  be  'in  himfelf  I  So  our  Saviour  argues,  John  iii.  12 
s — Of  all   dangers,  therefore,  in  profeflion,    let  pro- 

*  feffors  take  heed  of  this  ;  namely,  Of  a  cnfwmary, 
1  traditional,  or  doctrinal  owning  fuch  truths,  as  ought 
»^to  have  their  e/fecls  and  accomplifiment  in  themj elves, 
1  whilfl  they  have  no  experience  of  the  reality  and  effi- 
;  cacy  of  them.  This  is  plainly  to  have  a  form  of  god- 
'  linefs,  and  to  deny  the  power  thereof;  and  of  this  fort 

*  of  men  do   we   fee    many   turning  Atheii! s,  fcoffers, 

*  and  open  apoffates.  They  find,  in  themfelves,  that 
'  their  profefTion  was  a  lie;  and  that,  in  truth,  they  had 

*  none  of  thofe  things  which  they  talked  of.     And  to 


OF     THE     DOCTRINE.  233 

*  what  end  fhould  they  continue  longer  in  the  avowing  of 
'  that    which   is    not  ?    Befides,    finding    thefe    things 

*  which  they  have  profefTed  to  be  in  them,  not  to 
*befo;  they  think,  that  what  they  have  believed  of 
1  things  that  are  ivithouWhem,  are  of  no  other  nature, 

*  and  fo  reject  them  altogether  *.' 


*  Men   live  in  fin,  and  therefore  they  do  not  believe 

*  forgivenefs  of  fin.      Faith  in  general  purifies  the  heart. 

*  Our  fouls  are  purified  in  obeying  the  truth;  and  the  life 

*  is  made  fruitful  by  it.  Faith  worketh  by  works,  and 
1  makes  itfelf  perfect  by  them  :  and  the  doctrine  con- 
1  cerning  forgivenefs,  hath   a  fpecial  influence   into  all 

*  holinefs  f — No  man  can,  then,  believe  forgivenefs  of 

*  fin,  without  a  detection  and  relinquishment   of  it — 

*  All  that  own  the  gofpel  rauft  acknowledge  this  princi- 

*  pie  ;  The  real  belief  of  the  pardon  of  fin,  is  prevalent 
'  with  men  not  to  live  longer  in  fin.      But  now,  what  are 

*  the  greatefr.  number  of  thofe  who  pretend  to  receive 
«  this  truth  ?  Are  their  hearts  purified  by  it  ?  Are  their 

*  confciences  purged  ?  are  their  lives  changed  ?  Do  they 
«  deny  all   ungodlinefs   and   worldly  kits  >  Doth  for- 

*  givenefs  teach  them  fo  to   do  ?  Have  they  found  it 

*  effectual- to  thefe  purpofes  ?  Whence  is  it,  then,  that 
1  there  is  fuch  a  bleating,  and  bellowing  J,  to  the  con- 

*  Utfupra,?.  157,  158,  159. 

f  A<5isxv.  19.     1  Pet.  i.  22.      Jameson.  %%.     Titus  li.  a' 
13.  \  iJSam.-  xv.  14. 

T  2 


234  PRACTICAL  TENDENCIES 

*  trary  amongst   them  ?    Some  of  you  are   drunkards, 

*  fome  of  yoa  fwearers,  fome  of  you  unclean  perfons, 
'  fome  of  you  liars,  fome  of  you  worldly,  fome  of  you 
'  haters  of  all  the  ways  of  Chjift,  and  all  his  concern- 

*  ments  upon  the  earth  :  proud,  covetous,  boaflers,  felf- 

*  feekers,  envious,  wrathful,  backbiters,  malicious  praters, 
1  flanderers,  and  the  like.  And  mall  we  think,  that  fuch 

*  as  thefe  believe  the  forgive nefs  of  fin  ?  God  forbid  ! 
'  Again  ;  Some  of  you  are  dark,  ignorant,  blind,  utterly 
'  unacquainted  with  the  myftery  of  the  gofpel  ;  nor  do 

*  at  all  make  it  your  bufinefs  to  enquire  into  it.  Either 
'  you  hear  it  not  at  all ;  or,  negligently,  flothfully, 
4  cuflomarily,    to  no  purpofe.     Let    not  fuch  perfons 

*  deceive  their  own  fouls.     To  live  in  fin,  and  yet  to 

*  believe  the   forgivenefs    of  fin,    is  utterly  impoilible. 

*  Chrift  will  not  be  a  minifter  of  fin,  nor  give  his  gofpel 
«  to  be  a  doctrine  of  licentioufnefs,  for  your  fakes.     Nor 

*  mail  you  be  forgiven,  that  you  may  be  delivered  to  do 

*  more  abominations  *.      God  forbid  ! 

*  If  any  mail  fay,  u  That  they  thank  God,  they  are 
"  no  fuch  publicans  as  thofe  mentioned  :  they  are  no 
"  drunkards,  no  fwearers,  no  unclean  perfons,  nor  the 
"  like  ;  fo  that  they  are  not  concerned  in  this  confidera- 
"  tion  :  their  lives  and  their  duties  give  another  account 
"  of  them  :"    then,  yet  confider   further,    That   the 

*  Jer.  vii.  10. 


OF    THE    DOCTRINE.  235 

'  Pharifees  were  all  that  you  fay  of  yourfelves ;  and  yet 

*  the  greateft  defpifers  of  forgivenefs  that  ever  were  in 
'  the  world  ;  and  that  becaufe   they  hated  the  light,  on 

*  this  account,   that  their  deeds   were  evil.       And  for 

*  your  duties,  you  mention,  what,  I  pray,  is  the  root 
«  and   fpring  of  them  ?    Are  they  influenced  from   this 

*  faith  of  forgivenefs,  you  boafr.  of,   or  no  ?  May  it  not 

*  be    feared,   that  it  is   utterly  otherwife  ?  You  do  not 

*  perform  them  becaufe  you  love  the  gofpel,  but  becaufe 
'  you  fear  the  law.     If  the  truth  were  known,  I  doubt 

*  it  would  appear,  that  you  get  nothing  by  your  believing 

*  of  pardon,    but   an   encouragement  unto  fin.      Your 

*  goodnefs,  fuch  as  it  is,  fprings  from  another  root.      It 

*  may  be,  alfo,  that  you  ward  yourfelves  by  it  again  ft 

*  the  ftrokes  of  confcience,  or  the  guilt  of  particular 
'  fins.  This  is  as  bad  as  the  other.  It  is  as  good  be 
4  encouraged  unto  fin,  to  commit  it ;  as  be  encouraged 

*  under  fin,  fo  as  to  be  kept  from  humiliation  for  it. 
I  None  under  heaven  are  more  remote  from  the  belief 

*  of  grace  and  pardon,  than  fuch  perfons  are*.' 

*  Confider,    [ye   unconverted  and   thoughtlefs   crea 

*  tures  !]  that  you  zrejinners,  great  finners,  cinfed  fin 
'  ners.  Some  of  you,  it  may  be,  worfe  than  innumer 
'  able  of  your  fellow  finners  were,  who  are  now  in  hell 

*  God  might  long  fince  have  cad  you  off  everlaftingly 

*    Ubifufira,  p.  1Z*n  238- 


2$6  PRACTICAL  TENDENCIES 

4  from  all  expectation  of  mercy,  and  have  caufed  all 
'  your  hopes  to  perifh  :  or,  he  might  have  left  you  alive 

*  and  yet  have  refufed  to   deal  with  you  any   more. 

*  He  could  have  caufed  your  fun  to  go  down  at  noon* 

*  day,  and  have  given  you  darknefs  inftead  of  virion. 

*  He  could  refpite  your  lives  for  a  feafon,  and  yet  fzvear 
'  in  his  wrath,  that  you  mould  never  enter  into  his  reji. 

*  It  is  now  otherwife  :  how  long  it  may  be  fo,  nor  you, 

*  nor  I,  know  any  thing  at  all.     God  only  knows  what 

*  will  be  your  time,  what  your  continuance.      We  are 

*  to  fpeak  whilfl  it  is  called  to-day :  and  this  is  that,  for 
'  the  prefent,  which  I  have  to   offer  unto  you ;   God 

*  declares  that  there  is  forgivenefs  with  him;  that  your 

*  condition  is  not   defperate,    nor    helplefs — Some   of 

*  you,  it  may  be,  are  old  in  fins,  and  unacquainted 
'  with  God:  fome  of  you,  it  may  be,   have  been  great 

*  finners,  fcandalous  finners :  and  fome  of  ytm,  it  may 

*  be,  have  reafon  to  apprehend  yourfelves  near  the  grave, 
'  and  fo  alfo  to  hell.       Some  of  you,   it  may  be,  have 

*  your  confciences   difquieted  and  galled:  and  it   may 

*  be,  fome  of  you  are  under  fome  outward  troubles  and 
'  perplexities,  that  caufe  you  a  little  to  look  about  you : 
'  and  fome  of  you,  it  may  be,  are  in  the  madnefs  of 
'  your  natural  ftrength  and  lulls  ;  your  breajls  are  full  of 
1  milk,  and  your  bones  of  marrow,  and  your  hearts  of  iin, 

*  pride,  and  contempt  of  the  ways  of  God.       All  is 

*  one :  this  word  is  unto  you  all;  and  I  (hall  only  mind 

*  you,  That it  is  a  fearful  thing  to  fall  into  the  hands  of 


OF    THE    DOCTRINE.  237 

*  the  living  God.  You  hear  the  voice,  or  read  the  words 
'  of  a  poor  worm  ;  but  the  meflage  is  the  mejfage,  and 
'  the  word  is  the  word,  of  Him  who  fhaketh   heaven 

*  and  earth.  Confider,  then,  well  what  you  have  to  do; 
'  and  what  anfwer  you  will  return  unto  Him  who  will 
'  not  be  mocked*.' 

'  If  you  are,  then,  refolved  to  continue  in  your  pre- 

*  fent  condition,   I  have  no  more  to  fay  unto  you.     / 

*  am  pure  from  your  blood;  in  that  I  have  declared  unto 

*  you  the  counfel  of  God  in  this  thing  ;  and  fo  I  mull: 
1  leave  you  to  a  naked  trial  between  the  Great  God  and 

*  your  fouls,  at  the  laft  day.       Poor   creatures  !   I  even 

*  tremble  to  think,  how  he  will  tear  you  in  pieces,  when 
'  there  Jhall  be  none  to  deliver!  Methinks,  I  fee  your 
1  poor,  deflitute,  forlorn  fouls ;  forfaken  of  lulls,  fins, 
'  world,   friends,    angels,   men  ;    trembling  before  the 

*  throne  of  God,  full  of  horror,  and  fearful  expectation 

*  of  the  dreadful  fentence.       Oh  !   that  I  could  mourn 

*  over  you  whilft  you  are  joined  to  all  the  living  ;  whilfl 

*  there   is  yet  hope  !   Oh,   that  in  this  your  day,   you 

*  knew  the  things  of  your  peace  f  !' 

*   Ubifupra,  p.  244,  34^,  249-  t   H>id. 

THE   END. 


COOKS,  for  Sale  by  S.  C.  USTICK,  No.  79,  North 
Third  St.  Philadelphia. 


FOLIO. 

RAPIN's  Hiftory  of  England 
Luther's  Table  Talk 
Univerfal  Hiftory 
Downame  on  Juflification 
Triumphs  of  God's  Revenge,  by 

J.  Reynolds 
Owen  on  Hebrews 
Lightfoot's  Works,  %  vols. 

QUARTO. 

Leland's  Chriftian  Revelation 

Al  Koran  of  Mahomet 

Ward's    Practical    and    Special 

Grammar 
Cruden's  Concordance 
Oftervald's  Bible 
Huffey's  Glory  of  Chrift 

OCTAVO. 

American  war,   by   Stedman,  a 

vols.  8vo. 
Adgate's  Mufic 
Butterworth's  Concordance 
Brainard's  Life  and  Journal 
Brown's  Dictionary  of  the  Bible 
Crifp's  Sermons,  z  vols. 
Carey  on  the  Yellow  Fever 
Carver's  Travels 
Cyrus's  Travels 
Code's  View  of  the  U.  States 
Dalton's  Difcourfes 
Dilworth's  Book-keeping 
Drelincourt  on  Death 
Elegant  Extracts,  profe  and  verfe, 

3  vols. 
Fergufon's  Aftronomy 
Flynt's  Sermons 
Gauging,  by  Workman 
Guthrie's  Grammar 
Guthrie's  Gazetteer 
Hunter's  Sacred  Biography,  3  vs. 
Hopkinfon's  Works,  3  vols. 
Hiftory  of  Women,  2,  vols. 


Home's  6  Sketches  of  the  Hiftory 
of  Man 

Hiftory  of  the  Infurre&ion 

Hiftory  of  the  Twelve  C.-ulars 

Hift.  of  Redemption,  Edwards's 

Hift.  of  China,  by  Winterbotham 

Jefferfon's  Notes 

Johnfon's  Dictionary 

John  Johnfon's  Sermons,  %  vols. 

Love's  Surveying 

Laws  of  the  United  States,  3  vol*. 

Millennium,  by  Pref.  Edwards 

Moore's  Navigation 

Mair's  Book-keeping 

Molloy's  Commerce 

Memoirs  of  Dumorier 

M'Fingal  (Large) 

Newton  on  the  Prophecies,  a  vs. 

Paley's  Philofophy 

Pike's  Cafes  of  Confcience 

Prefident's  Meffage 

Practical  Farmer 

Purple  Ifland,  by  Fletcher 

Reid's  Effays 

Rippon's  Annual  Regifter 

Signs  of  the  Times,  by  Linn 

Sheridan's  Dictionary 

Stone's  Euclid 

Treaty 

Taplin's  Farriery 

Theological  Magazine 

Vattel's  Law  of  Nations 

Watts'  Glory  of  Chrift 

Watfon  againft  Paine  and  Gib- 
bons 

DUODECIMO. 

Apparitionift 

Afpafio 

Antidote  to  Deifm,  2  vols,  by 
Rev.  U.  Ogden 

Alleine's  Alarm  to  the  Uncon- 
verted 


Antichrift  ftormed,  by  Keach  Fuller's  Letters,  being  an  anfwer 

Amufement  Hall,  by  a  Lady  to  Dr.  Prieftley  and  Mr.  Bel- 

Bunyan's  Pilgrim's  Progrefs  lham 

Holy  War  Gay's  Fables 

■                   Grace  Abounding  Grofvenor's  Mourner 

Bennet's  Chriftian  Oratory,  2  vs.  Goldfmith's  Hiftory  of  England 

Baptift  Confeffion  of  Faith  Goldfmith's  Hiftory  of  Rome 

Bartow's  Pfalms,  Guardian,  2  vols. 
Bibles  andTeftaments  of  different  Gregory's  Legacy 

bindings  and  fizes  Howard's  Life 

Boyle's  Voyages  Hawkins's  Voyage   and  Travels 

Cain  and  Abel  in  Africa 

Charnock  on  Providence  Hiftoric  Defence  of  Experimen- 
Chriftian's    Looking   Glafs,     by       tai  Religion 

T.  Prieftley  Hiftory  of  North  America 

Chriftian  GCconomy  Hervey's  Meditations, 

Coles  on  Sovereignty  Letters 

Columbian  Mufe  The  Hive 
Confeffion  of  Faith,  of  the  Church  Index  to  the  Bible 

of  Scotland  Johnfcn's  Dictionary,  neat 

Cooke's  Letter  Writer  Letters  on  Courtfhip  &  Marriage 

Democrat  Milton's  Works 

Debates  of  Bofton  Convention  Newton's  Apology,  &c. 

Dilvvorth's  Afliftant  Owen's  Glory  of  thrift 

Dcdd  on  Death  Religious  Courtfhip 

Dodd's  Thoughts  in  Prifon  Sibbe's  Divine  Meditations 

Dcddridge's  Rife  and  Progrefs  Spirit  of  Defpotifm 

Duncan's  Logic  Tillotfon's  (Archbifhop)  Works 

Economy  of  Human  Life  Watts's  Pfalms  and  Hyms,  toge- 

Edwards  on  Affections  ther  and  feparate. 

on  Juftification  with  a  var;ety  0f  authors  in 
's  MifcellaneousObferv.  Divinity?  LaWj    Medicine,    and 

Elements  of  Morality  the  Qaflics.     Aifo  an  affortment 

Erfkine's  Sermons  of  stationary. 
Friend  of  Youth,  2  vols. 

Flowers  of  Hiftory,   2  vols.  R  ^      y^      rn   ^W   Qr 

Fifher's   Young   Man's   Campa-  ,  ^  £                    J 

5  MOSHF.IM  S    JLCCLESUSTI- 

nicu 

Farmer's  Letters  cal   History    :s    now   in 

Franklin's  Life  and  Works  Prefs,  and  will  fiortly  be 

Farriery,  by  Bracken  ready     for    Subfcribers. 

Flavel's  Hufbaudry  Spiritualized        FurtJ}tr   Sulfc,  iptions  will 

Token  for  Mourners  .     .      lr  n   J    ;•_     i    ,  xt. 

„  , ,       c-cx    .      /C«.«in  be  thankfully  received  at  ISO. 

Fables  ot  Flora,   (Small)  /     /,-,,.    ,  Ci      . 

Flowers  from  Sharon  79>   North  Thtrd  Street' 


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